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BX  9943  .B3  N5  1835 
Ballou,  Hosea,  1771-1852. 
Nine  sermons  on  important 
doctrinal  and  practical 


Digitized  by  the  Internet  Archive 

in  2009  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/ninesermonsonimpOOball 


NINE    SERMONS 


ON  IMPORTANT 


DOCTRINAL  AND  PRACTICAL  SUBJECTS, 


DELIVERED   IN  PHILADELPHIA,  NOVEMBER,   1834. 


BY  HOSEA  BALLOU, 

PASTOR  OF  THE  SECOND  UNIVERSALIST  SOCIETY  IN  BOSTON. 


TAKEN    IN    SHORT   HAND. 

WITH 

A  BRIEF  MEMOIR  OF  THE  AUTHOR, 

AND  AN  APPENDIX. 


Philadelphia: 
PUBLISHED  BY  ABEL  C.  THOMAS. 

John  Richards,  Printer. 

1835. 


Entered  according  to  Act  of  Congress,  in  the  year  1834,  by  Abel 
C.  Thomas,  in  the  Clerk's  Office  of  the  District  Court  for  the  Eastern 
District  of  Pennsylvania, 


PREFACE. 

The  Sermons  of  which  this  volume  is  composed,  were  delivered 
during-  a  visit  of  the  author  to  Philadelphia,  in  the  month  of  Novem- 
ber, 1834.  With  the  exception  of  the  second  Sermon,  they  were 
taken  down  by  an  able  stenographer  of  this  city — from  whom  the 
MSS.  were  purchased  by  the  publisher.  The  exception  referred  to 
was  written  out  and  furnished  by  the  author,  in  compliance  with  the 
urgent  solicitation  of  the  undersigned. 

It  is  confidently  believed  that  the  stenographer  did  ample  justice 
to  the  speaker.  As  the  discourses  were  delivered  without  notes  of 
any  description,  the  occurrence  of  occasional  repetitions  was  to  have 
been  expected.  These  the  publisher  has  taken  the  liberty  to  expunge. 
He  has  also  exercised  the  privilege  of  an  editor,  in  supplying  such 
remarks  and  citations  as  seemed  required  fully  to  express  the  mean- 
ing of  the  preacher.  Persons  who  are  accustomed  to  extemporaneous 
speaking,  are  aware,  that  an  occasional  omission  of  this  deecription 
will  occur  in  their  public  communications. 

The  Sermons  are  all  on  important  doctrinal  and  practical  subjects. 
They  cannot  fail  to  interest  and  edify  the  reader.  They  are  distin- 
guished by  patient  reflection,  deep  penetration,  and  sound  logic. — 
The  doctrinal  features  are  prominently  developed,  and  the  practical 
influences  ably  delineated.  In  a  word,  the  Sermons  are  strongly 
characteristic  of  Hosea  Ballou — and  every  one  who  has  attentively 
perused  any  of  his  productions,  will  understand  what  I  mean. 

The  discourse  entitled,  "  Growth  in  Knowledge  and  Grace,"  was 
delivered  by  request  of  the  "  Young  Men's  Universalist  Institute.'* 
It  is  a  production  replete  with  sound  argument  and  wholesome  ad- 
vice. The  members  of  the  association  unanimously  tendered  to  Br. 
Ballou  the  expression  of  their  unfeigned  gratitude,  for  his  cheerful 
eompliance  with  their  request.    And  they  fervently  pray,  that  the 


IV  PREFACE. 

exliortations  and  instructions  of  that  aged  minister  of  the  reconcilia- 
tion, may  be  long  remembered  and  practically  regarded  by  the  In- 
stitute. 

The  principal  part  of  the  "  Memoir  of  the  Author,"  is  extracted 
from  Whittemore's  "  Modern  History  of  Universalism" — for  which 
valuable  and  interesting  work,  it  was  specially  written  by  Br.  Ballon. 

The  articles  inserted  in  the  Appendix,  are  offered  in  illustration 
of  portions  of  some  of  the  Sermons.  The  Address  of  the  Philadel- 
phia Universalist  Institute  is  specially  commended  to  the  attention 
of  the  reader.  A.  C.  T. 

Philadelphia,  January,  1835. 


CONTENTS. 


SERMON  I. 

JESUS  A  WITNESS,  LEADER  AND  COMMANDER. 
"Behold  I  have  given  him  for  a  witness  to  the  people,  a  leader 
and  commander  to  the  people."— /saia A  Iv.  4.  Page  13 

SERMON  II. 

TEST  AND  TRIAL  OF  DOCTRINES. 

"  Prove  all  things :  hold  fast  that  which  is  good."— 1  Thess.y.  21.    2-7 

SERMON  III. 

JUDGMENT    SEAT  OF  CHRIST. 
"For  we  must  all  appear  before  the  judgment  seat  of  Christy 
that  every  one  may  receive  the  things  doiie  iahis  body,  according 
to  that  he  hath  done,  whether  it  be  good  or  bad." — 2  Cor.  v.  10,     46 

SERMON  IV. 

THE    CRAFT   AND  CRIME    OF  ABSALOM. 

"  So  Absalom  stole  the  hearts  of  the  men  of  Israel." — 2  Sam.  xv.  6.  65 

SERMON  V. 

INFLUENCE    OF    DIVINE    GRACE. 

"What  shall  we  say  then?  Shall  we  continue  in  sin,  that 
grace  may  abound  ?  God  forbid.  How  shall  we,  that  are  dead 
to  sin,  live  any  longer  therein?" — Rom.  vi.  1,  2.  77 

SERMON  VI. 

REFUTATION    OF    THE    SERPENT's    DOCTRINE. 
'*^And  the  serpent  said  unto  the  woman,  Ye  shall  not  surely 
die."— Gen,  iii.  4..  95 

SERMON  VII. 

GROWTH    IN  KNOWLEDGE  AND  GRACE. 
*^  But  grow  in  grace,^^  and  in  the  knowledge  of  our  Lord  and 
Savioui  iesus  ChristO'-^S  Peter  iiiv  IB..  U3f 


VI  CONTENTS* 


SERMON  VIII. 

BAPTISM    INTO    CHRIST. 

"  For  as  many  of  you  as  have  been  baptized  into  Christ  have- 
put  on  Christ.  There  is  neither  Jew  nor  Greek,  there  is  neither 
bond  nor  free,  there  is  neither  male  nor  female :  for  ye  are  all 
one  in  Christ  Jesus." — Galatians  iii..27,  28.  136 

SERMON  IX. 

CONSTRAINING   INFLUENCE  OF  THE  LOVE  OF  CHRIST. 

"For  the  love  of  Christ  constraineth  us ;  because  we  thus  judge, 
that  if  one  died  for  all,  then  were  all  dead.  And  that  he  died  for 
all,  that  they  which  live  should  not  henceforth  live  unto  them- 
selves, but  unto  him  which  died  for  them,  and  rose  again." — 
2  Cor.  V.  14, 15.  147 


APPENDIX. 

Anecdote  of  John  Murray,             -             -  -             .163 

Interesting  Incident,               .            -            ,  .            -     164 

Reasons  for  Preaching  the  Truth,               -  -             •          165 

Inducements  to  Holiness,        .             -             ,  -             -     167 

Original  Anecdote,             .             .             -  -             -          169 

Recompense  of  Well-doing,     -             -             -  "             -     1 70 

Blinding  Influence  of  Prejudice,     ....  172 

Address  of  the  Philadelphia  Institute,              -  -             -     173 

Morality  of  Univcrsalism,               -             -  -             -          176 

An  Address  to  the  Deity,        ♦            -            -  "            -    180 


BRIEF  MEMOIR  OF  THE  AUTHOR. 


HosEA  Ballou  was  born  in  the  town  of  Richmond,  N.  H,,  April 
30,  1771.  The  circumstances  which  induced  his  youthful  connexion 
with  the  Calvinistic  church  of  which  his  father  was  pastor,  and  his 
subsequent  advances  in  religious  knowledge,  are  stated  in  the  follow- 
ing auto-biographical  sketch : — 

"As  to  the  doctrine  of  Calvinism,  in  which  my  honoured  father 
was  a  believer,  and  which  doctrine  he  preached  until  nearly  the  end 
of  his  public  labours,  my  acquaintance  with  its  various  tenets,  while 
quite  a  youth,  was  by  no  means  very  limited.  Owing  to  the  pious 
endeavours  of  a  parent,  whose  affections  for  his  children  rendered 
him  extremely  anxious  for  their  spiritual  welfare,  and  to  an  early 
desire  of  my  own  to  understand  the  doctrine  of  Christianity  correct- 
ly, I  was  well  acquainted  with  the  most  common  arguments  which 
were  used  in  support  of  predestination,  election,  reprobation,  the  fall 
of  man,  the  penal  sufferings  of  Christ  for  the  elect,  the  justice  of  re. 
probation,  and  many  other  particulars,  such  as  regard  the  moral 
agency  of  man  and  his  inability  to  regenerate  himself,  the  sovereignty 
and  irresistibility  of  regenerating  grace,  &-c,  &c. 

When  I  was  in  my  nineteenth  year,  there  was  what  was  termed 
a  reformation  in  the  vicinity  where  I  lived,  and  many  of  my  young 
friends  and  acquaintances  professed  religion  and  joined  the  Baptist 
church,  of  which  my  father  was  pastor.  At  this  time  I  became 
more  specially  attentive  to  the  subject  of  religion,  and  thought  it  my 
duty  to  become  a  professor,  and  to  join  the  church,  which  I  did,  in 
the  sincerity  of  my  heart,  in  the  month  of  January,  1789.  From 
that  period  to  the  present  I  have  been  a  constant  student  of  the  sci- 
ence of  divinity.  But  owing  to  the  strongly  rooted  prejudices  which 
had  so  early  taken  possession  of  my  mind,  and  to  circumstances 
which  necessarily  limited  my  means,  in  youth,  of  acquiring  know- 
ledge, my  proi^resshas  been  but  small. 


Ym  MEMOIR    OF  THE    AUTHOR^ 

At  the  time  I  joined  the  Baptist  church,  there  were  in  Rich>=c 
mond  and  Warwick,  a  few  individuals,  who  called  themselves  Uni=^ 
versalists,  and  who  occasionally  heard  Br..  Caleb  Rich  hold  forth  that 
doctrine.  There  was  also  an  elderly  gentleman  by  the  name  of  Bal-. 
lou,  a  distant  relation  of  njy  father,  who  also  occasionally  preached 
the  same  doctriiie^  These  individuals  frequently  attended  the  Bap^ 
tist  meetings,  find  being  of  my  acquaintance,  we  often  conversed  on, 
the  question,  whether  all  mankind  would  alike  be  made  partakers  of 
the  salvation  of  God,  In  those  conversations  I  frequently  found  that 
my  Calvinistic  tenets  could  be  managed  either  to  result  in  Universal 
Salvation,  or  to  compel  me  to  acknowledge  the  partiality  of  the  divine 
favour.  This  gaye  me  no  small  inquietude  of  mind;  as  I  was  always 
unable  to  derive  satisfaction  from  sentiments  which  I  could  not  de- 
fend. Tliat  which  more  than  any  thing  else  contributed  to  turn  my 
thoughts  seriously  towards  the  belief  of  Universal  Salvation,  was  the 
ardent  desires,  with  wliich  I  found  myself  exercised,  that  sinners 
might  be  brought  to  repentance  and  salvation.  I  found  it  utterly 
impossible  to  bring  the  feelings  of  my  heart  to  conform  to  tlie  doc- 
trine of  eternal  reprobation;  and  I  w^as  compelled  to  allow,  either 
that  such  feelings  were  sinful,  or  that  my  heavenly  Father,  in  giving 
them  to  me,  had  imparted  an  evidence  in  favour  of  the  salvation  of 
all  men,  the  force  of  which  I  found  no  means  to  resist.  As  yet  I 
was,  like  young  converts  in  general,  very  little  acquainted  with  the 
Scriptures.  But  the  trials  which  I  was  then  undergoing  led  me  to 
examine  the  written  word,  to  satisfy  myself  on  the  great  question 
which  had  such  weight  on  my  mind.  On  reading  the  Bible,  there 
\i'ould  now  and  then,  here  and  there,  a  passage  appear  to  favour  the 
doctrine  of  universal,  and  impartial  grace.  But  all  the  prejudices 
of  my  early  education,  in  those  things,  w^ere  arrayed  against  my 
making  any  advances.  But  in  the  spring  following  my  union  with 
the  Baptist  church,  I  left  Richmond,  my  native  place,  and  went  with 
my  brother  Stephen,  next  older  to  myself,  who  joined  the  church  a 
short  time  after  me,  to  Hartford,  in  N.  Y.  then  called  Westfield, 
where  we  spent  the  summer.  In  this  town  there  was  a  Baptist 
church  and  congregation,  enjoying  the  pastoral  labours  of  Elder 
Brown,  on  whose  ministry  we  attended.  My  brother  was  apprehen- 
sive that  my  mind  was  inclined  to  Universalism;  and  told  me  that 
he  had  a  desire  that  I  should  converse  with  Eider  Brown  on  the 
Bubject,  by  which  means  he  hoped  I  should  become  fully  convinced 
that  the  doctrine  was  false,  and  be  more  settled  in  the  belief  in 
which  I  had  made  professioi).  It  must  be  here  understood  that  I 
was,  by  no  means,  at  that  tijne  settled  in  my  faiths    There  was,  a.%. 


MEMOIR    OF    THE    AUTHOR.  IX 

my  brother's  request,  a  conference  appointed,  after  public  service,  on 
the  Sabbath,  for  Elder  Brown  to  convince  me  that  I  ought  to  give 
no  heed  to  the  doctrine  which  laboured  in  my  mind.  Accordingly 
we  met.  TJie  Elder  requested  me  to  turn  to  some  passage  of  scrip- 
ture which  appeared  to  me  favourable  to  Universalism ;  promising  to 
do  iiis  endeavorurs  to  show  me  the  error  of  applying  it  in  favour  of 
such  a  doctrine.  I  well  remember  the  apparent  confidence  which 
this  man  manifested  when  he  took  his  seat,  and  called  on  me  to  find 
some  scripture,  that  in  the  least  favoured  so  dangerous  an  error.  I 
opened  to  the  5th  chapter  of  Romans.  I  had  read  this  chapter  with 
much  attention,  and  was  tolerably  acquainted  with  its  several  parts 
and  their  relation  to  each  other.  I  directed  him  to  the  18th  verse; 
and  told  him  that  I  was  unable  to  understand  the  passage,  if  it  agreed 
with  the  doctrine  of  the  eternal  reprobation  of  any  of  the  human 
family.  He  immediately  began,  in  his  way,  to  speak  very  loudly, 
and  nothing  to  the  subject.  When  he  would  stop,  I  had  only  to  in- 
form him  that  what  he  had  offered  had  no  relation  to  the  text  I  had 
produced;  and  by  showiag  him  that  the  same  all  men  who  were 
under  condemnation  in  the  first  member  of  the  text,  were  under 
justification  in  the  last,  evidently  confused  his  mind  and  immediate- 
ly turned  it  sour.  He  was  no  longer  able  to  converse,  with  a  right 
spirit,  and  prudence  dictated  a  discontinuance.  My  brother  now 
grew  more  uneasy,  and  told  me  that  he  was  sorry  I  had  conversed 
with  Elder  Brown.  "For,"  said  he,  "as  he  could  by  no  means 
answer  you,  and  as  he  manifested  anger,  you  will  think  you  had  the 
best  of  the  argument,  and  will  feel  encouraged  to  indulge  favourable 
tlioughts  of  Universalism."  You  cannot  suppose  tliat  I  now  use  the 
very  words  which  were  used  in  conversation  so  long  ago;  I  am  care- 
ful only  to  give  you  the  subject.  As  to  this  Elder  Brown,  I  am  fhr 
from  wishing  to  represent  him  in  an  unfavourable  light.  I  beheve 
he  was  a  worthy  man.  But  it  is  a  fact,  that  he  was  extremely 
ignorant  of  the  subject,  having  had,  as  I  presume,  no  acquaintance 
with  the  views  of  Universalists,  or  with  their  manner  of  arguing. — 
I  continued  my  researches  with  no  small  solicitude;  and  by  reading 
the  Scriptures,  and  by  conversing  with  those  who  opposed  the  doc- 
trine, before  I  returned  the  next  fall,  to  Richmond,  my  mind  was 
quite  settled  in  the  consoling  belief  that  God  will  finally  have  mercy 
on  all  men.  On  my  return  I  found  that  my  brother,  David  Ballou, 
whose  age  is  some  over  twelve  years  advanced  of  mine,  had  not  only 
openly  professed  Universal  Salvation,  but  had  commenced  preaching 
the  doctrine.  I  spent  most  of  my  time  with  him  until  the  fall  before 
I  was  twenty-one,  when  I  began  to  speak  in  public,  beUeving  and 


X  MEMOIR    OF    THE    AUTHOR. 

preaching  Universal  Salvation,  on  the  Calvinistic  principles  of  atone- 
ment, and  imputed  righteousness. — Soon  after  it  was  known  that  I 
believed  in  the  doctrine,  I  was  excommunicated  from  the  Church, 
and  was  honoured  with  a  copy  of  the  document,  carefully  stating 
that  no  fault  was  found  in  me,  excepting  that  I  believed  that  God 
would  finally  save  all  men. 

I  never  read  any  thing  on  the  doctrine  of  Universal  Salvation  be- 
fore I  believed  it,  the  Bible  excepted ;  nor  did  I  know,  that  I  now  re- 
collect, that  there  was  any  thing  published  in  its  vindication  in  the 
world.  Nor  had  I  ever  heard  a  sermon  on  the  subject,  except  when 
in  boyhood  I  heard  Br.  Rich — but  concerning  the  sermon  I  realised 
nothing. 

It  was  some  time  after  I  was  a  preacher  of  the  doctrine,  that  I  be- 
came acquainted  with  Relly's  peculiar  system  ;  and  if  my  memory 
serves  me  correctly,  I  had  left  the  principles  of  Calvinism  entirely,  in 
relation  to  atonement,  before  I  learned  from  Br.  Murray  the  tenets 
which  he  received  from  Mr.  Kelly. 

I  had  preached  but  a  short  time  before  my  mind  was  entirely  freed 
from  all  the  perplexities  of  the  doctrine  of  the  trinity,  and  the  com- 
mon notion  of  atonement.  But  in  making  these  advances,  as  I  am 
disposed  to  call  them,  I  had  the  assistance  of  no  author,  or  writer. — 
As  fast  as  those  old  doctrines  were,  by  any  means,  rendered  the  sub- 
jects of  inquiry,  in  my  mind,  they  became  exploded.  But  it  would 
be  difficult  for  me  now  to  recall  the  particular  incidents  which  sug- 
gested queries  in  my  mind  respecting  them.  It  may  be  proper  for 
me  here  to  state  one  circumstance,  which,  no  doubt,  had  no  small 
tendency  to  bring  me  on  to  the  ground  where  I  have  for  many  years 
felt  established.  It  was  my  reading  some  deistieal  writings.  By 
this  means  I  was  led  to  see  that  it  was  utterly  impossible  to  maintain 
Christianity  as  it  had  been  generally  believed  in  the  church.  This 
led  me,  of  course,  to  examine  the  Scriptures,  that  I  might  determine 
the  question,  whether  they  did  really  teach  that  Jesus  Christ  died 
to  reconcile  an  unchangeable  God  to  his  own  creatures  ?  You  can- 
not suppose  that  I  was  long  in  finding  that  so  far  from  teaching 
such  absurdities,  the  Scriptures  teach  that  "  God  was  in  Christ  re- 
conciling the  world  unto  himself"  The  question  respecting  the 
trinity  was,  by  the  same  means,  as  speedily  settled.  But  I  cannot 
say,  for  certainty,  what  year  I  became  a  Unitarian,  but  it  was  long 
before  I  wrote  my  Treatise  on  Atonement,  the  date  of  which  you 
have. 

Respecting  the  doctrine  of  a  future  state  of  retribution  there  was, 
in  my  youth,  but  little  said..    Universalists  having  obtained  satisfao- 


MEMOIR    OF    THE    AUTHOR.  XI 

lion  that  none  of  the  human  race  would  suffer  endless  punishment, 
thought  they  had  sufficient  reason  to  rejoice  with  exceeding  joy,  and 
to  glory  in  the  mercy  of  God.  1  never  made  the  question  a  subject 
of  close  investigation  until  lately.  When  I  wrote  my  Notes  on  the 
Parables,  and  my  Treatise  on  Atonement,  I  had  travelled,  in  my 
mind,  away  from  penal  sufferings,  so  entirely,  that  I  was  satisfied 
that  if  any  suffered  in  the  future  state,  it  would  be  because  they  would 
be  sinful  in  that  state.  But  I  cannot  say  that  I  was  fully  satisfied, 
that  the  Bible  taught  no  punishment  in  the  future  world,  until  I  ob- 
tained this  satisfaction  by  attending  to  the  subject  with  Br.  Edward 
Turner,  then  of  Charlestown.  For  the  purpose  of  satisfying  ourselves 
respecting  the  doctrine  of  the  Scriptures,  on  this  question,  we  agreed 
to  do  the  best  we  could ;  he  in  favour  of  future  punishment,  and  I  the 
contrary.  Our  investigations  were  published  in  a  periodical,  called 
the  Gospel  Visitant.  While  attending  to  this  correspondence,  I  be- 
came  entirely  satisfied  that  the  Scriptures  begin  and  end  the  history 
of  sin  in  flesh  and  blood;  and  that  beyond  this  mortal  existence  the 
Bible  teaches  no  other  sentient  state  but  that  which  is  called  by  the 
blessed  name  of  life  and  immortality. 

When  I  sat  down  to  reply  to  Br.  Turner,  who  urged  the  passage 
in  Peter,  respecting  the  spirits  in  prison,  I  knew  not  by  what  means 
I  could  explain  the  text  without  allowing  it  to  favour  the  doctrine  of 
future  sufferings.  I  had,  at  that  time,  no  knowledge  of  any  transla* 
lion  of  the  text,  but  the  one  in  our  common  version.  But  on  reading 
the  whole  subject  in  connexion,  the  light  broke  in  on  my  mind,  and 
I  was  satisfied  that  Peter  alluded  to  the  Gentiles,  by  spirits  in  prison, 
which  made  the  passage  agree  with  Isaiah  42d»" 

Mr.  Ballou's  first  settlement  as  a  Universalist  preacher,  was  irt 
the  town  of  Dana,  Mass.  After  the  expiration  of  some  years,  he  was 
induced  to  remove  to  Barnard,  Vt.  While  resident  at  this  place,  he 
wrote  his  "  Treatise  on  the  Atonement,"  and  "  Notes  on  the  Para- 
bles." Six  years  from  the  time  of  locating  in  Barnard,  Mr.  Ballon 
removed  to  Portsmouth,  N.  H.  Here  he  remained  for  about  six  years, 
and  then  removed  to  Salem,  Mass.  In  1817,  he  accepted  the  invita- 
tion of  the  Second  Universalist  Society  in  Boston  to  become  their 
Pastor,  and  as  such  he  was  installed  on  the  15th  of  December.  He 
still  sustains  said  official  character. 

Mr.  Ballou  is  in  the  64th  year  of  his  age — yet  "  his  eye  is  not  dim, 
nor  is  his  natural  force  abated.*'    His  public  communications  ar« 


Xll  MEMOIR    OP    THE    AUTHOR, 

distinguished  by  extraordinary  penetration,  perfect  knowledge  of  hu- 
man  nature,  aptness  of  illustration,  and  closeness  of  reasoning.  In 
private  intercourse,  he  manifests  the  feelings  of  a  heart  baptized  into 
the  spirit  of  the  living  God.  It  is  impossible  to  listen  to  his  public 
exhibitions  of  love  divine,  without  according  to  him  the  meed  of 
sincerity  and  intellectual  power;  and  it  is  equally  impossible  to  min- 
gle with  him  in  the  walks  of  social  life,  without  loving  him  from 
the  heart. 

The  following  is  a  list  of  Mr.  Ballou's  works : — "  Treatise  on  the 
Atonement"— "Notes  on  the  Parables"— "XXVI  Lectures"- "XXV 
Select  Sermons" — "  Candid  Review" — "  XI  Sermons,"  delivered  in 
Philadelphia  in  1821-2—"  Examination  of  Future  Retribution"— 
"  Letters  in  Defence  of  Divine  Revelation" — besides  many  smaller 
publications.  A.  C.  T. 


BALLOU'S  NINE  SERMONS. 


SERMON  I. 


Delivered  in  the  Calloiohill  Street  Church,  Sunday  Mornings 
November  2,  1834. 


JESUS  A  WITNESS,   LEADER,  AND   COMMANDER. 

"  Behold,  I  have  given  him  for  a  witness  to  the  people,  a  leader 
and  commander  to  the  people." — Isaiah  Iv,  4. 

I  deem  it  unnecessary  to  occupy  any  of  your  time, 
in  proving  that  this  is  a  prophecy  concerning  the 
great  Messiah.  The  connexion  in  which  the  pas- 
sage is  found,  fully  justifies  this  conclusion,  and  it 
is  not  controverted  by  any  Christian  sect.  We  shall 
therefore  proceed  directly  to  speak  of  the  Messiah, 
even  of  Jesus,  as  sustaining  the  several  characters 
mentioned  in  the  text. 

In  the  first  place,  we  shall  speak  of  him  in  the 
character  of  a  Witness: 

In  the  second  place,  in  the  character  of  a  Leader: 

In  the  third  place,  in  the  character  of  a  Comman- 
der. *^  Behold,  I  have  given  him  for  a  Witness  to 
the  people,  a  Leader  and  Commander  to  the  peo- 
ple." 

Let  us  inquire,  in  the  first  place,  into  the  utility 
and  necessity  of  a  witness.     And  by  attending  to 

2 

/ 


14 

this  inquiry,  we  shall  naturally  be  led  to  attempt 
the  correction  of  some  errors,  which  have  almost 
imperceptibly  crept  into  the  Christian  church. 

The  office  and  work  of  a  witness  is,  to  make 
known  the  truth,  not  to  those  who  already  know 
it,  but  to  those  who  are  not  in  possession  of  the 
knowledge  thereof.  When  a  witness  is  called  into 
any  of  your  courts  of  justice,  it  is  in  order  that  he 
may  bring  to  your  knowledge  facts  and  circumstances 
which  have  a  bearing  on  the  case  in  hand,  that  those 
who  are  judges  in  the  matter  may  obtain  the  in- 
formation that  is  necessary  to  form  correct  judg- 
ment. A  witness  is  not  expected  to  make  any  thing 
true  that  is  not  true  before  his  testimony  is  heard. 
No  person  supposes  that  the  testimony  of  any  wit- 
ness will  make  that  true  which  is  not  true.  A  faith- 
ful witness  testifies  only  to  facts  which  are  true  be- 
fore his  testimony  is  given. 

Here,  then,  you  perceive  that  Christ,  the  Saviour 
of  the  world,  in  the  character  of  a  witness,  makes 
nothing  known  to  the  children  of  men  but  what 
was  true  before  he  came  into  the  world.  Every 
point  of  doctrine  that  Jesus  taught  to  the  people, 
was  just  as  true  before  he  came,  as  it  has  been  since. 
Every  divine  promise  contained  in  the  Scriptures, 
in  relation  to  the  gift  of  everlasting  salvation,  and 
in  reference  to  being  blessed  of  God  forever,  was 
equally  true  before  the  advent  of  Jesus,  as  it  has 
been  since,  or  ever  will  be. 

So  far  from  having  these  views  distinctly  in  their 
minds,  many  Christians  have  supposed  that  the  truth 
of  the  Christian  system  began  to  exist  about  eigh- 
teen hundred  years  since !  They  talk  about  the 
Gospel,  and  the  Christian  religion,  and  the  scheme 


15 

of  man's  salvation,  as  though  these  things  had  their 
beginning  at  the  time  the  Saviour  entered  upon  his 
ministry!  But  this  is  not  the  case.  All  truth  is 
coeval  with  the  Divine  existence — and  consequently 
the  doctrines  above  mentioned,  were  just  as  true  be- 
fore Jesus  proclaimed  them  to  the  world  as  they  are 
now. 

'^  But,"  says  the  hearer,  ^'  if  this  be  so,  we  do  not 
perceive  the  necessity  of  the  mission  of  Christ." 
My  hearers,  be  not  too  hasty.  The  Messiah  came 
in  the  character,  and  to  do  the  work,  of  a  witness — 
to  make  that  known  which  was  true  before  he  came. 
As  I  have  already  remarked,  a  witness  comes  to 
manifest  that  which  was  true  before  his  testimony  is 
heard,  and  not  to  make  something  true  by  merely 
testifying  to  its  existence. 

According  to  the  views  of  thousands  of  Christians, 
the  truth  of  the  whole  scheme  of  man's  salvation  de- 
pends entirely  upon  our  believing  it!  This  is  an- 
other step  in^rror.  They  seem  to  suppose  that  the 
thing  to  be  believed,  is  not  true  until  it  is  believed. 
Now,  your  common  sense  teaches  you  better  than 
this.  You  know  that  believing  a  thing  does  not 
make  it  true,  neither  does  disbelieving  a  thing  make 
it  false. 

Says  the  objector,  ^'  I  never  could  see  any  utility 
in,  or  necessity  for  preaching,  if  your  doctrine  of 
Universal  Salvation  be  true."  And  yet,  my  hear- 
ers, you  readily  perceive  that  the  position  we  have 
laid  down,  is  approved  and  admitted  by  common 
sense.  The  testimony  of  a  witness  is  to  confirm, 
and  not  to  make  a  thing  true  by  testifying  to  it. — 
Allow  me  to  present  an  illustration.  Suppose  this 
congregation  \vas  induced  to  believe,  that  the  sun 


16  BALLOU'S  NINE  SERMONS. 

would  never  rise  again.  If  you  really  thought  so, 
you  would  become  melancholy  in  a  moment.  You 
would  exhibit  distress  and  perplexity  in  your  counte- 
nances; and  you  would  probably  be  well  nigh  frighten- 
ed out  of  your  senses.  You  would  say, "  What !  shall 
we  never  again  behold  the  glorious  sun — never  again 
feel  his  invigorating  and  cheering  rays!"  Never, 
no,  never.  Now,  the  truth  of  the  case  is,  as  the 
laws  of  nature  have  established  it.  Would  your  un- 
belief prevent  the  sun  from  rising?  Would  your 
unbelief  make  any  difference  as  to  the  matter  ?  Yes, 
just  as  much  difference  as  it  would  in  regard  to  the 
simple  truth  of  the  Gospel  of  Jesus  Christ;  but  all 
the  unbelief  that  ever  existed,  or  ever  will  exist, 
can  never  make  it  false.  The  Apostle  Paul  has 
stated  an  important  question,  referring  to  this  sub- 
ject:— "What  if  some  did  not  believe?  Shall  their 
unbelief  make  the  faith  of  God  without  effect?  God 
forbid:  yea,  let  God  be  true,  but  every  man  a  liar." 
Unbelief- may  beget  lies  by  the  million;  but  it  can- 
not change  truth  into  falsehood. 

When  Jesus  was  brought  before  Pilate,  he  said 
to  that  magistrate,  "To  this  end  was  I  born,  and  for 
this  cause  came  I  into  the  world,  that  I  should  bear 
witness  unto  the  truth."  Yes,  my  friendly  hearers, 
this  was  the  great  end  and  object  of  the  mission  of 
the  Messiah — ^^to  bear  ivitness  unto  the  truih.^^ 
But  the  truth  to  which  he  testified,  was  truth  before 
he  came  into  the  world.  He  is  spoken  of  as  "the 
faithful  and  true  witness;"  and  he  is  thus  spoken  of, 
because  he  was  faithful  in  proclaiming  the  great 
truths  he  was  sent  into  the  world  to  bear  witness 
unto.  Do  you  still  inquire,  "what  necessity  was 
there  for  his  coming?"  It  was  that  man  might  know 


17 

the  truth,  and  rejoice  in  it.  "Ye  shall  know  the 
truth, '^  saith  our  Lord,  '^and  the  truth  shall  make 
you  free." 

Suppose  I  should  see  this  congregation  in  the 
situation  before  referred  to — all  believing  that  the 
sun  would  never  rise  again,  and  that  eternal  night, 
in  all  its  cheerless  darkness,  would  cover  the  world. 
And  suppose  that  your  humble  servant  enjoys  the 
converse  opinion,  and  believes  that  the  sun  will  rise 
again,  and  continue  to  rise,  in  all  its  beauty  and 
loveliness.  Would  it  not  be  kindness  in  him  to  at- 
tempt the  correction  of  your  tormenting  error,  and 
deliver  you  from  your  gloomy  forebodings?  And 
were  he  to  succeed  in  his  endeavours,  would  you 
not  be  filled  with  joy  ?  Certainly.  Suppose  I  should 
succeed  in  convincing  only  one  or  two  individuals, 
would  they  not  leap  with  joy  and  gladness?  And 
certainly  if  I  could  effect  this  object,  it  would  be 
my  duty  to  confer  such  pleasure  on  every  one. — 
Do  you  think  it  would  give  pain  and  distress  to  a 
father  or  mother,  to  see  a  son  or  daughter  rejoicing 
in  the  belief  that  the  sun  would  rise  again  ?  Certain- 
ly not.  Would  you  not  think  that  the  heart  of  the 
parent  who  could  in  such  a  case  treat  a  child  with 
coldness  and  abuse,  because  it  believed  the  joyful 
truth,  was  as  cold  and  unfeeling  as  the  earth?  My 
friends,  I  am  sure  you  would.  And  yet  we  have 
seen  something  precisely  like  it.  How  many  cases 
have  occurred,  in  which  children  have  been  treated 
with  coldness,  and  even  with  cruelty,  by  their  pa- 
rents, simply  because  those  children  believed  and 
rejoiced   in   the   Gospel   of  universal   and   efficient 


18 

Jesus,  my  hearers,  came  as  a  messenger  of  peace. 
He  came  to  bear  witness  to  the  truth.  And  the  truth 
to  which  he  came  to  bear  witness,  was  the  truth  of 
the  covenant  which  God  made  with  Abraham,  Isaac, 
and  Jacob.  **In  thee  and  in  thy  seed  shall  all  the 
nations,  families  and  kindreds  of  the  earth  be  bless- 
ed.'' Paul,  in  his  Epistle  to  the  Galatians,  has  re- 
ferred to  this  covenant.  ^'And  the  Scriptures,  fore- 
seeing that  God  would  justify  the  heathen  through 
faith,  preached  before  the  Gospel  to  Abraham,  say- 
ing. In  thee  shall  all  nations  be  blessed."  And  when 
the  same  Apostle  was  at  Antioch,  he  said,  '*And 
we  declare  unto  you  glad  tidings,  how  that  the  pro- 
mise which  was  made  to  the  fathers,  God  hath  ful- 
filled the  same  unto  their  children,  in  that  he  hath 
raised  up  Jesus  again."  In  another  place,  he  says, 
''Who  was  delivered  for  our  offences,  and  raised 
again  for  our  justification." 

And  you  will  perceive  that  Jesus  has  borne  the 
same  testimony  to  the  world  that  God  proclaimed 
to  Abraham.  He  proves  to  us,  that  God  is  love. 
"Ye  have  heard  that  it  hath  been  said.  Thou  shalt 
love  thy  neiglihour,  and  hate  thine  enemy.  [This 
is  the  old-fashioned  doctrine,  which  Jesus  came  to 
condemn.]  But  I  say.  Love  your  enemies;  bless 
them  that  curse  you;  do  good  to  them  that  hate  you; 
and  pray  for  them  that  despitefully  use  you  and  per- 
secute you;  that  ye  may  be  the  children  of  your 
father  which  is  in  heaven:  for  he  maketh  his  sun  to 
rise  on  the  evil  and  on  the  good,  and  sendeth  rain 
on  the  just  and  on  the  unjust."  Now  what  is  the 
sum  of  all  this  testimony?  It  is,  that  God  loves  all 
upon  whom  the  sun  shines  and  the  rain  descends.— 
These  things  you  always  have  before  your  senses. 


19 

And  remember,  when  you  see  the  sun  shine,  and 
when  joy  and  animation  are  around  you,  that  as 
truly  as  the  sun  shines,  God  loves  us.  And  when 
you  see  the  rain  descend,  and  when  with  raptu- 
rous emotions  you  behold  its  refreshing  influences, 
remember  that  as  truly  as  the  rain  descends,  God 
loves  us.  Until  you  can  find  partiality  in  the  sun- 
shine and  rain,  never  allow  yourselves  to  believe 
that  there  is  partiality  in  the  love  of  God. 

This  particular  topic  is  more  than  sufficient  to 
furnish  matter  for  this  discourse;  but  what  I  have 
already  ofiered  on  this  subject  may  serve  as  an  index 
to  point  to  the  great  matter  before  us;  and  I  hope 
you  will  pursue  these  considerations  in  your  private 
reflections. 

The  whole  that  Jesus  spoke  and  performed  in  the 
world,  his  death,  and  his  resurrection  to  life  and 
immortality,  was  but  to  make  known  that  which  was 
true  before.  The  Scriptures  declare,  that  *'life  and 
immortality  were  brought  to  light  through  the  Gos- 
pel." Mark  the  expression — '^  brought  to  light ^^ 
not  created.  All  this  was  as  true  before  the  coming 
of  Jesus,  as  it  has  been  since.  But  "when  he  ascend- 
ed up  on  high,  he  led  captivity  captive,  and  gave 
gifts  unto  men."  And  as  the  Apostle  testifies,  ^^As 
in  Adam  all  die,  even  so  in  Christ  shall  all  be  made 
alive."  Most  fervently  may  we  exclaim,  ^^ Glory 
to  God  in  the  highest;  on  earth  peace,  good  will  to 
men!" 

The  second  character  of  Christ,  mentioned  in  the 
text,  is  that  of  a  Leader. — Human  society  exists  by 
certain  laws;  and  men,  as  members  of  community, 
need  some  one  to  lead  and  go  before  them,  in  order 


20  BALLOU'S    NINE  SERMONS. 

that  they  make  suitable  advances.  It  is  necessary 
that  it  should  be  so.  And  Jesus  acts  in  this  capa- 
city. We  are  directed,  by  the  Christian  religion,  to 
look  to  him.  ^^Looking  unto  Jesus,  the  author  and 
finisher  of  our  faith;  who,  for  the  joy  that  was  set 
before  him,  endured  the  cross,  despising  the  shame, 
and  is  set  down  at  the  right  hand  of  the  throne  of 
God." 

You  will  clearly  perceive,  that  it  is  our  duty,  as 
professors  of  Christianity,  to  keep  an  eye  upon  our 
leader  who  has  gone  before  us.  Are  there  sufferings 
to  be  endured  in  promoting  the  cause  of  truth  ?  . 
Look  unto  Jesus,  and  be  stimulated  to  your  duty. 
He  was  reviled,  and  set  at  nought — he  was  *Mespi- 
sed  and  rejected  of  men."  It  is  the  Christian's  duty 
to  walk  in  the  steps  of  the  leader.  How  do  your 
orators  appeal  to  your  feelings  on  occasions  of  public 
celebrations?  How  do  they  enlist  your  sympathies 
and  feelings  for  the  institutions  of  the  country?  They 
desire  you  to  look  at  the  toils,  the  conflicts,  the  la- 
bors, that  the  blessings  of  liberty  cost  your  fore- 
fathers !  They  urge  upon  your  attention,  the  fact, 
that  it  is  youi'  duty  to  look  to  the  example  of  the 
great  apostles  of  political  liberty.  And  shall  we 
shrink  from  following  our  religious  leader,  even 
Jesus,  because  there  are  some  inconveniences  to  be 
encountered?  When  you  think  of  those  who  water- 
ed the  tree  of  liberty  with  their  own  blood,  you  feel 
a  strong  enthusiasm  kindling  in  your  bosoms;  and 
suffering  would  rather  be  courted  than  shunned  in 
such  a  cause  !  Ought  Christian  enthusiasm  to  be  less 
ardent  in  the  Christian's  breast? 

My   friendly   hearers,    we   must  keep  our  eyes 
steadily  fixed  on  the  great  leader.    Wherever  he 


BALLOU'S  NINE  SERMONS.  21 

went,  it  is  safe  for  us  to  go.  "He  went  about  doing 
good."  Do  you  desire  to  know  how  to  think  and 
act  as  Jesus  thought  and  acted  ?  Look  at  his  example, 
and  follow  in  his  steps.  Do  you  meet  with  opposi- 
tion and  persecution  in  your  religious  devotions  ? 
Jesus  met  with  the  same — and  he  treated  it  with 
kindness  and  affection.  And  how  did  he  treat  his 
enemies,  even  in  the  last  moments  of  his  life?  He 
prayed  for  them!  "Father,  forgive  them;  they 
know  not  what  they  do."  Surely,  this  was  the  Son 
of  God  !  Surely  in  him  we  have  a  leader  whom  we 
can  safely  follow.  Let  his  spirit  always  be  ours; 
and  let  the  light  of  his  example  continually  direct 
our  steps — for  the  Lord  gave  him  as  "a  leader  to 
the  people," 

There  is  another  character  which  Jesus  sustains, 
to  which  due  attention  should  be  given.  He  is  not 
only  a  witness  and  a  leader — he  is  also  a  Comman- 
der. In  this  character  he  has  authority.  "He  spake 
as  one  having  authority,  and  not  as  the  Scribes." 
In  the  character  of  a  commander,  he  is  vested  with 
power.  God  '^gave  him  power  over  all  flesh,  that 
he  might  give  eternal  life  to  as  many  as  the  father 
had  given  him."  He  not  only  has  authority  to  com- 
mand, but  he  has  power  to  compel  obedience.  "Be 
careful,"  says  the  hearer;  ^'you  are  in  danger  of 
going  too  far.  In  making  out  Universal  Salvation, 
you  may  have  to  dispense  with  moral  agency.  You 
must  do  this,  in  order  to  prove  that  Christ,  as  a 
commander,  will  save  any  against  their  will." 

My  hearers,  I  would  tenderly  regard  the  feelings 
of  a  brother,  who  is  so  unhappy  as  to  believe  that 


22  BALLOU'S  NINE    SERMONS. 

human  agency  can  finally  frustrate  the  designs  of  the 
everlasting  mercy  of  God;  and  I  would  not  inten- 
tionally utter  a  word  to  wound  his  feelings.  I  enter- 
tain no  other  than  friendly  emotions  toward  such 
hrethren.  But  as  all  false  doctrines  are  calculated 
to  injure  those  who  are  deluded  by  them,  I  feel  im- 
pelled, as  a  friend  to  my  fellow  creatures,  to  dissuade 
them  from  such  views,  if  in  my  power — just  as  I 
remarked  a  few  moments  since  in  relation  to  the 
sun.  If  I  can  save  any  one  from  the  torment  of 
false  doctrine,  it  would  be  a  work  of  charity  and 
love. 

^•But,"  sa5^s  the  hearer,  "would  you  have  us  to 
understand  that,  regardless  of  human  agency,  God 
has  determined  to  effect  man's  everlasting  salvation? 
and  do  you  mean,  that  Christ,  by  his  authority  and 
power,  will  bring  man  to  happiness,  whether  he  is 
willing  or  not?"  You  have  the  difficulty  plainly 
before  you — and  I  now  wish  to  inquire,  whether 
there  would  be  any  difficulty  in  the  case,  if  you 
knew  that  this  commander  has  a  means  of  working 
a  will  in  the  transgressor?  All  the  difficulty  is  in 
this, — man  has  a  will  opposed  to  the  will  of  the  Sa- 
viour. Now  suppose  this  heavenly  commander  has 
authority  and  power  to  work  a  will  conformable  to 
his  own — would  there  be  any  difficulty  then  ?  "No, 
certainly  not,''  says  the  hearer.  Listen,  then,  to  this 
testimony:  ^^For  it  is  God  who  workelh  in  you, 
both  to  will  and  to  do  of  his  own  good  pleasure." 
So  says  the  Apostle  Paul.  And  David  says,  in  speak- 
ing of  the  commander  mentioned  in  the  text,  "Thy 
people  shall  be  willing  in  the  day  of  thy  power, 
in  the   beauty  of  holiness  from  the  womb  of  the 


BALLOU'S   NINE    SERMONS.  23 

morning."  In  the  light  of  these  testimonies,  it  is 
plain,  that  as  the  Divine  will  is>  so  the  will  of  man 
must  eventually  be. 

*'  But  that  will  make  machines  of  us,'*  says  the  ob- 
jector. Well,  if  you  please,  let  it  be  so.  It  will  make 
just  such  machines  of  us  as  God  intended  we  should 
be.  Let  us  reason  together  a  moment.  You  will 
allow  that  God  made  man  as  he  pleased.  "  Yes." 
Do  we  possess  any  agency, — no  matter  of  what 
kind, — that  God  did  not  give  us?  "No."  Is  not 
God  the  author  of  it,  and  did  he  not  bestow  upon  us 
all  the  agency  we  possess?  *^  Certainly."  Now,  if 
he  made  this  agency,  was  it  not  for  a  definite  pur- 
pose? Our  eyes  w^ere  made  to  see  with — we  see 
with  them.  Our  ears  were  made  to  hear  with — we 
hear  with  them.  Just  so  do  all  the  parts  of  the  hu- 
man system  answer  the  purpose  designed  by  the 
Creator.  The  question  then  comes  up,  Does  man's 
agency  answer  the  purpose  for  which  it  was  intend- 
ed? *' Certainly  it  must,"  says  the  hearer.  And 
this  conclusion  destroys  the  objection.  We  can 
raise  no  greater  objection  concerning  human  agency, 
than  we  can  concerning  any  other  thing  which  God 
has  made. 

Suppose  a  mechanic  makes  a  clock,  intending  that 
it  shall  keep  correct  time, — but  before  he  finishes 
it,  he  puts  into  it  a  little  wheel  which  shall  defeat 
the  object  intended  to  be  accomplished  in  making 
the  clock.  What  is  the  conclusion  in  3^our  mind 
about  this  mechanic?  ^*  Why,"  says  the  hearer,  "  he 
could  not  have  intended  the  clock  to  keep  correct 
time,  if  he  put  that  little  wheel  into  it  in  order  to 
defeat  his  own  purpose,  or  knowing  at  the  time  tliat 
his  purpose  would  thus  be  defeated." 


24  BALLOU'S  NINE   SERMONS. 

Now,  my  Christian  friends,  God  never  put  any 
agency  into  us  that  shall  finally  frustrate  his  purpose 
in  creating  us.  "  Thou  art  worthy,  0  Lord,  to  re- 
ceive blessing,  and  glory,  and  power;  for  thou  hast 
created  all  things,  and  for  thy  pleasure  they  are  and 
were  created." 

Let  us  instance  a  case.  Look  at  Saul  of  Tarsus. 
He  preached  against  the  church  of  Christ;  he  per- 
secuted the  Christians  even  unto  strange  cities;  and 
he  went  toward  Damascus,  having  received  authority 
to  take  men  and  women,  and  put  them  to  death. — 
Now,  if  there  ever  was  a  hardened,  self-willed  trans- 
gressor, it  was  Saul.  He  was  stopped  on  his  journey. 
He  fell  prostrate  to  the  earth.  He  heard  a  voice, 
saying  in  the  Hebrew  tongue,  "  Saul,  Saul,  why  per- 
secutest  thou  me?"  Avery  simple  question,  truly! 
No  violence  was  done  to  his  agency, — no  force  was 
employed  in  the  case, — only  a  plain,  simple  ques- 
tion w^as  asked.  And  what  was  the  reply?  "Who 
art  thou.  Lord?"  "I  am  Jesus  whom  thou  persecu- 
test."  Now  listen  to  Saul's  rejoinder:  "Lord,  what 
wilt  thou  have  me  to  do  ?"  Was  there  any  viola- 
tion of  moral  agency  here  ?  There  was  not.  Jesus 
then  commanded  him  thus:  "Rise  and  stand  upon 
thy  feet;  for  I  have  appeared  unto  thee  for  this  pur- 
pose, to  make  of  thee  a  minister  and  a  witness,  both 
of  the  things  which  thou  hast  seen,  and  of  the  things 
in  which  I  will  appear  unto  thee;  delivering  thee 
from  the  people  and  from  the  Gentiles,  to  whom 
now  I  send  thee,  to  open  their  eyes,  to  turn  them 
from  darkness  unto  light,  and  from  the  power  of 
satan  unto  God." 

In  this  language,  Christ  tells  Saul,  that  he  had 
appeared  unto  him  to  make  of  him  a  minister  and  a 


BALLOU'S    NINE    SERMONS.  25 

witness.  This  infuriated  persecutor,  who  a  few  mo- 
ments before,  was  breathing  out  slaughter  and  ven- 
geance against  the  Christian  disciples,  was  convert- 
ed at  once  into  a  minister  and  a  witness  of  the  Gospel 
of  heaven  !  And  yet  there  was  no  violence  offered 
to  the  moral  agency  of  Saul.  The  commander^  who 
had  authority  and  power,  worked  in  that  persecutor 
a  will  conformable  to  his  own.  The  change  effect- 
ed was  ample  and  complete — and  Paul  was  willing 
to  do  whatsoever  he  was  commanded.  He  was  now 
more  willing  to  suffer  persecution  in  the  cause  of 
Christ,  than  he  had  previously  been  to  make  others 
suffer  for  it;  and  he  seemed  to  glory  and  delight  in 
the  stripes  and  imprisonments,  and  the  scorn  and 
persecution,  with  which  he  met  while  engaged  in 
the  service  of  his  Lord. 

In  viewing  this  most  interesting  and  instructive 
ease  of  conversion,  we  distinctly  perceive,  that  di- 
vine love  has  an  influence,  a  power,  an  authority 
over  the  human  will,  not  to  violate  it,  but  to  give  it 
a  proper  impulse  and  direction.  And  we  also  per- 
ceive, that  he  who  effected  such  an  instantaneous 
and  mighty  change  in  Saul  of  Tarsus,  has  authority 
and  power  to  mould  the  heart  of  every  sinner  into 
the  same  divine  likeness. 

I  deem  the  subjects  on  which  we  have  treated  this 
morning,  to  be  highly  important,  and  I  hope  )'ou 
will  take  them  into  serious  consideration.  Weigh 
the  arguments  in  your  own  minds;  and  I  desire  that 
you  may  be  able  to  bring  still  stronger  arguments 
in  support  of  Divine  truth,  than  you  have  heard 
from  your  humble  servant.  Keep  in  view,  that  Je- 
sus is  a  Witness y  a  Leader ,  and  a  Commander  to 
3 


26  BALLOU'S    NINE    SERMONS. 

the  people.  Duly  reflect  on  the  important  truths  to 
which  he  testified.  You  cannot  disbelieve  his  tes- 
timony without  mourning — you  cannot  believe  it 
without  rejoicing.  If  you  refuse  to  walk  in  his  foot- 
steps, you  will  tread  the  thorny  road  of  iniquity — 
but  if  you  follow  him  as  your  leader,  he  will  lead 
you  to  the  pastures  of  his  love.  If  you  disobey  his 
commandments,  you  will  find  wretchedness  and  wo 
— but  if  you  obey  him  from  the  heart,  you  will  dis- 
cover that  "the  work  of  righteousness  is  peace,  and 
the  effect  of  righteousness  quietness  and'assurance 
forever." 

I  conclude  with  the  exhortation  of  the  Apostle: 
*<The  God  of  hope  fill  you  with  all  joy  and  peace 
in  believing,  that  ye  may  abound  in  hope,  through 
the  power  of  the  Holy  Ghost.^' 


SERMON  II. 


Delivered  in  the  Lombard  Street  Church,   Sunday  Evening, 
November  2,  1834. 


TEST  AND    TRIAL  OF    DOCTRINES. 
"Prove  all  things:  hold  fast  that  which  is  good." — 1  Thess.  v.  21. 

There  are  many  peculiar  characteristics  which 
evidently  distinguish  the  gospel  and  religion  of  Je- 
sus Christ,  from  all  the  creeds  and  religions  which 
have  been  invented  by  the  wisdom  of  men;  and  it 
seems  a  matter  of  no  small  moment,  that  we  should 
be  well  acquainted  with  such  important  marks  of 
distinction;  for  by  such  assistance  we  can,  with  the 
utmost  ease,  detect  false  doctrine,  and  readily  re- 
ceive the  true.  One  of  these  distinguishing  pecu- 
liarities, we  have  most  evidently  set  forth  in  the 
text,  which  has  been  chosen  as  the  foundation  of  the 
present  discourse. 

When  learned  doctors  have,  by  their  profound 
researches  and  laborious  studies,  framed  a  creed, 
they  are  far  from  supposing  that  it  belongs  to  them 
to  prove  it  true  in  all  its  parts,  but  proceed  to  de- 
mand of  the  people  an  unhesitating  consent  to  the 
faith  which  owes  its  origin  to  their  profound  study 
and  wisdom.  The  promulgators  of  such  creeds  and 
such  doctrines,  may  be  justly  represented,  as  stand- 
ing before  the  people  with  their  creed  in  one  hand, 


28  BALLOU'S    NINE    SERMONS. 

and  the  truly  awful  sanctions  of  their  creed  in  the 
other.  In  this  solemn  attitude,  they  demand  of  the 
people  to  believe  their  doctrine  implicitly,  as  a  con- 
dition of  obtaining  the  divine  favour,  and  of  inherit- 
ing a  state  of  perfect  bliss  in  the  eternal  world; 
while,  in  case  they  withhold  their  entire  consent, 
they  are  threatened  with  the  severity  of  the  divine 
displeasure,  which  they  are  sure  to  endure  in  a  state 
of  never-ending  sufferings.  These  are  the  argu- 
ments, and  this  is  the  logic,  which  the  wisdom  of 
man  employs,  to  enforce  its  doctrines  on  mankind. 
If  you  hesitate,  if  you  venture  to  start  objections, 
if  you  ask  for  proof  of  points  which  appear  unrea- 
sonable, unscriptural,  and  even  contradictory,  you 
are  immediately  accused  of  impiety,  and  of  a  want 
of  respect  and  reverence  for  religious  truth;  and  if 
you  finally  refuse  your  full  consent  without  further 
proof,  you  are  sure  to  be  denounced  as  a  hardened 
infidel,  and  told  that  you  must  await  your  awful 
doom  ! 

Very  differently  does  the  gospel  and  religion  of 
Jesus  Christ  treat  us.  As  it  is  a  reasonable  religion, 
it  addresses  itself  to  our  reason  and  understanding. 
It  calls  on  us  to  receive  it  on  its  being  first  proved, 
and  cautions  us  against  believing  without  evidence. 
"  Prove  all  things."  This  our  text  demands.  In  this 
requisition  we  are  assured,  that  whatever  is  contain- 
ed in  the  religion  or  faith  of  Jesus  Christ,  is  capable 
of  being  proved,  and  that  it  lays  no  claim  ta  our 
credence  any  farther  than  the  proof  accompanies  its 
several  propositions.  We  are  here  even  admonished 
to  proceed  with  caution,  to  examine  minutely,  to 
hold  every  thing  in  suspense  until  reasonable  evi- 
dence brings  the  truth  to  our  understandings.     la 


BALLOU'S  NINE  SERMONS.  29 

this  way  the  wisdom  of  God  distinguishes  itself  from 
the  wisdom  of  men,  and  treats  us  in  a  manner  as 
different  from  the  treatment  which  we  receive  from 
man's  wisdom,  as  these  two  wisdoms  are  different 
from  each  other. 

The  careful  attention  of  the  congregation  is  now 
solicited  to  an  illustration  of  what  we  have  already 
suggested,  which  we  shall  find  in  the  conduct  of  our 
blessed  Saviour,  in  his  treatment  of  unbelievers. — 
The  Jewish  commonwealth,  to  whom  Jesus  was  sent, 
was  in  a  state  of  darkness  and  unbelief,  when  he 
commenced  his  ministry  among  them.  The  first 
important  fact  which  was  necessary  to  be  believed 
by  the  people,  and  to  convince  them  of  which  he 
first  laboured,  was,  that  he  was  a  teacher  sent  of 
God.  To  induce  the  people  to  a  belief  of  this  fact, 
Jesus  did  not  proceed  as  many  teachers  have  done, 
even  in  our  times.  We  are  often  told,  in  a  very 
solemn  manner,  by  teachers  employed  by  human 
wisdom  and  human  authority,  that  God  has  sent 
them;  and  we  have  the  authority  of  their  most  posi- 
tive declarations  to  support  the  assertion.  There 
are  many  weak  minds,  persons  of  delicate  nerves, 
who,  beholding  the  solemn  visage  of  the  preacher, 
and  hearing  the  grave,  deep  toned  modulation  of 
his  voice,  yield  at  once  to  the  truth  of  the  assertion, 
and  are  thereby  prepared  to  receive  every  thing  he 
utters  as  coming  from  the  authority  of  heaven.  So 
did  not  Jesus.  He  never  treated  unbelievers  in  this 
way;  nor  by  such  means  did  he  attempt  to  gain  the 
confidence  of  the  people  in  his  divine  commission. 

To  what  did  Jesus  refer  the  people  for  the  proof 
of  the  fact  that  God  had  sent  him?  Hear  his  words: 
3* 


30 

'*  The  works  which  I  do  in  my  Father's  name,  they 
bear  witness  of  me/'  The  miracles  which  Jesus 
wrought,  were  of  such  a  nature  and  character  as 
could  not  be  mistaken.  The  physical  senses  took 
cognizance  of  them,  and  were  not  in  the  least  liable 
to  be  deceived.  Had  Jesus  attempted  to  impose  on 
the  people  by  any  works  or  performances  of  an  oc- 
cult nature;  or  had  he  endeavoured  to  persuade  the 
people  to  receive  him  as  a  divine  teacher  by  subtle 
arts  and  learned  arguments,  the  case  would  have 
been  widely  different;  and  if  he  had  succeeded  to 
any  extent,  yet  would  he  thereby  have  laid  no  solid 
foundation  on  which  he  could  have  built  a  church, 
that  could  not  have  been  overthrown  even  by  the 
same  kind  of  impositions.  But  the  evidences  on 
which  he  rested  to  prove  that  he  was  a  teacher  di- 
vinely commissioned,  were  of  such  an  astonishing 
character,  so  open  to  the  inspection  of  all  classes  of 
the  people,  and  under  the  eyes  and  inspection  of  his 
inveterate  enemies,  that  they  must  violate  the  testi- 
mony of  their  senses  in  order  to  withhold  belief, — 
If  Jesus  had  pretended  to  heal  the  sick,  and  had  not 
actually  done  it,  he  would  have  been  immediately 
detected;  if  he  had  pretended  to  give  sight  to  the 
blind,  and  had  not  done  it,  he  would  have  ruined  his 
own  character  in  less  than  three  months;  if  he  had 
pretended  to  raise  the  dead,  and  had  not  performed 
such  a  miracle,  he  would  not  have  had  his  life 
spared,  nor  would  he  have  deserved  to  live.  Re- 
specting such  works  no  deception  could  have  been 
practised.  If  he  had  not  done  these  things,  the 
people  could  not  have  believed  that  he  did. 

You  recollect  that  Nicodemus  came  to  Jesus  by 
night,  evidently  to  communicate  to  him  the  fact. 


31 

that  he  and  his  brethren  of  the  Sanhedrim  were  con- 
vinced that  his  commission  was  divine,  and  to  re- 
ceive instruction  from  him.  He  undoubtedly  went 
to  Jesus  by  night,  that  he  might  not  risk  his  repu- 
tation, and  expose  himself  to  be  turned  out  of  the 
Synagogue — to  which  he  would  have  been  exposed 
if  he  had  openly  professed  to  believe  in  Jesus.  The 
darkness  of  night  covered  him,  and  shielded  him 
from  the  odium  of  being  cast  out.  His  declaration 
goes  to  establish  the  point  now  under  consideration. 
"We  knaw  that  thou  art  a  teacher  sent  from  God; 
for  no  man  can  do  the  miracles  which  thou  doest, 
except  God  be  with  him.^'  He  did  not  speak  in  the 
first  person  singular;  he  did  not  say,  /  am  con- 
vinced of  this  important  fact ;  but  he  said,  we 
know — that  is,  we,  the  rulers  of  this  people,  know 
that  thou  art  a  teacher  sent  of  God.  The  miracles 
which  thou  doest  are  proof  positive.  We  are  con- 
vinced through  the  medium  of  our  senses;  and  in 
our  minds  the  fact  is  established. — Here  we  have  a 
most  striking  example  of  the  manner  in  which  Jesus 
treated  unbelieving  men,  in  order  to  bring  them  to 
the  knowledge  of  the  truth.  This  example  shows 
how  unbelievers  ought  to  be  treated  in  all  ages,  and 
in  all  countries.  They  should  be  accommodated  with 
the  necessary  evidences,  by  which  divine  truth  can 
be  understood  and  reasonably  believed. 

When  John,  the  forerunner  of  the  Messiah,  had 
baptized  Jesus,  he  saw  him  walking,  and  exclaimed, 
"  Behold  the  Lamb  of  God,  that  taketh  away  the 
sin  of  the  world!"  Thus  expressing  his  conviction, 
that  the  true  and  long  expected  Messiah  had  actu- 
ally come.  But  when  Herod  had  apprehended  him, 
and  cast  him  into  prison,  it  seems  that  some  shades 


32 

of  doubt  passed  over  his  mind;  and  he  wanted  some 
farther  assurance  of  this  most  desirable  truth.  He, 
therefore,  sent  some  of  his  own  disciples  to  Jesus, 
to  request  him  to  inform  him  whether  he  was  the 
one  who  was  to  come,  or  whether  they  should  look 
for  another.  What  answer  did  Jesus  direct  these 
disciples  to  return  to  their  master?  Did  he  say,  Go 
and  tell  John  that  you  have  it  from  my  own  lips, 
that  I  am  the  Messiah  of  whom  Moses  in  the  law 
and  the  prophets  have  spoken?  No:  his  answer  was, 
'*Go,  and  show  John  again  those  things  which  ye 
do  hear  and  see:  the  blind  receive  their  sight,  and 
the  lame  walk;  the  lepers  are  cleansed,  and  the  deaf 
hear;  the  dead  are  raised  up,  and  the  poor  have  the 
gospel  preached  to  them."  John  could  no  longer 
doubt.  The  miracles  here  specified  were  done  be- 
fore the  eyes  of  his  disciples,  and  they  could  not  be 
deceived  respecting  them.  They  furnished  full  proof 
that  Jesus  was  what  John  had  before  believed  him 
to  be. 

If  you  please,  we  will  pass  in  review  one  of  the 
most  inveterate  cases  of  unbelief,  which  we  find  oa 
divine  record.  It  is  the  case  of  Thomas.  After 
Jesus  arose  from  the  dead,  and  had  appeared  to 
some  of  his  disciples,  who  informed  Thomas  of  the 
joyful  fact,  he  utterly  refused  his  consent,  and  said, 
'' Except  I  shall  see  in  his  hands  the  print  of  the 
nails,  and  put  my  finger  into  the  print  of  the  nails, 
and  thrust  my  hand  into  his  side,  I  will  not  be- 
lieve." Here  was  one  who  disbelieved  those  of  his 
own  acquaintance,  who  had  seen  Jesus  alive  from 
the  dead,  and  had  told  him  that  they  had  seen  him. 
Here  was  an  unbeliever,  who  expressed  his  wilful 
determination  not  to  believe,  unless  such  conditions 


33 

could  be  complied  with  as  he  should  prescribe.  He 
must  not  only  be  convinced  by  the  sense  of  sight, 
but  must  be  accommodated  with  evidence  of  a  tangi- 
ble nature.  How  did  Jesus  treat  this  wilful  unbe- 
liever? Did  he  condemn  him  for  his  incredulity? 
Did  he  say,  If  Thomas  refuses  to  believe,  and  if  he 
has  set  up  his  will  against  the  truth,  and  is  even  so 
presumptuous  as  to  dictate  the  nature  of  evidence 
with  which  he  must  be  accommodated,  let  him  re- 
main in  unbelief,  and  let  him  be  forever  excluded 
from  divine  favour,  and  be  doomed  to  everlasting 
wo?  This  would  have  been  a  fair  example  of  the 
present  mode  of  treating  unbelievers;  but  so  did  not 
Jesus.  Standing  in  the  midst  of  the  disciples,  Tho- 
mas being  present,  Jesus  said,  ^^  Peace  be  unto  you.'' 
And  turning  to  Thomas,  he  said,  "  Reach  hither 
thy  finger,  and  behold  my  hands;  and  reach  hither 
thy  hand,  and  thrust  it  into  my  side;  and  be  not 
faithless,  but  believing.  And  Thomas  answered,  and 
said  unto  him.  My  Lord,  and  my  God!" — In  this 
faithfully  recorded  instance  of  the  divine  condescen- 
sion, in  overcoming  the  most  determined  unbelief, 
we  have  most  evidently  set  forth  a  striking  speci- 
men of  that  wisdom  which  is  from  above,  which  is 
easy  to  be  entreated,  full  of  mercy  and  good  fruits. 
And  as  this  wisdom  is  without  partiality,  we  have 
no  good  reason  to  believe  that  any  unbeliever  will 
ever  be  forever  rejected  of  the  Saviour,  for  want  of 
evidence  to  convince  him  of  truth  divine. 

The  doctrine  which  Jesus  taught,  was  widely  dif- 
ferent from  that  which  the  people  had  been  accus- 
tomed to  hear  from  their  teachers.  This  wide  dis- 
tinction he  clearly  set  forth  as  follows:  "Ye  have 


34 

heard  that  it  hath  been  said,  Thou  shalt  love  thy 
neighbour,  and  hate  thine  enemy.'^  This  old  fashion- 
ed doctrine  comprises  the  whole  contents  of  all  false 
doctrines.  Love  to  some,  and  hatred  to  others,  is 
the  peculiar  character  of  all  the  doctrines  which  the 
partial  wisdom  of  man  has  ever  invented.  People 
in  all  ages,  and  in  all  countries,  who  have  been  so 
taught,  and  who  have  so  believed,  have  been  ardent 
in  their  love  to  those  who  loved  them,  but  equally 
ardent  in  their  hatred  of  others;  and  according  to 
their  love  and  their  hatred,  they  have  shaped  their 
practices.  But  Jesus  teaches  as  follows:  "But  I  say 
unto  you.  Love  your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you,  and  pray  for 
them  that  despitefully  use  you,  and  persecute  you; 
that  ye  may  be  the  children  of  your  Father  which 
is  in  heaven;  for  he  maketh  his  sun  to  rise  on  the 
evil  and  on  the  good,  and  sendeth  rain  on  the  just 
and  on  the  unjust.  For  if  ye  love  them  that  love 
you,  what  reward  have  ye?  do  not  even  the  publi- 
cans the  saxne?  and  if  ye  salute  your  brethren  only, 
what  do  ye  more  than  others?  do  not  even  the  pub- 
licans so?  Be  ye,  therefore,  perfect,  even  as  your 
Father  which  is  in  heaven  is  perfect.'^  Here  we 
have  the  doctrine  of  Jesus.  It  teaches  us  that  our 
Father  in  heaven  loves  mankind,  both  the  evil  and 
the  good,  with  an  impartiality  which  is  indicated 
by  the  sunshine  and  the  rain;  and  this  doctrine  re- 
quires us  to  love  as  our  heavenly  Father  loves. 

The  hearer  is  requested  to  take  particular  notice 
of  the  fact,  that  Jesus  accompanied  his  doctrine  and 
his  precept  with  such  proof  as  the  senses  of  the 
people  could  judge  of.  If  he  had  stated  the  fact  that 
our  Father  in  heaven  loves  'all  men,  it  would  have 

/ 


35 

been  just  as  true  without  the  proof  as  with  it;  but 
this  would  have  fallen  short  of  his  purpose;  and 
might  have  been  rejected  as  a  mere  matter  of  opi- 
nion. Jesus,  therefore,  addressed  their  senses  with 
such  evidence  as  their  senses  could  judge  of,  but 
could  not  reject  or  gainsay.  In  our  time,  the  op- 
posers  of  this  doctrine  of  Jesus  have  often  asked,  if 
it  be  a  truth,  why  was  it  not  long  ago  found  out? 
Why  has  it  not  until  lately  been  discovered  and 
preached?  Why  have  not  the  learned  doctors  of  the 
church,  in  former  ages,  preached  this  doctrine? 
Kind  hearers,  if  we  ma}^  rely  on  the  testimony  of 
Jesus,  and  the  corresponding  testimony  of  our 
senses,  this  blessed  doctrine  has  been  preached  as 
long  as  the  sun  has  shone,  and  as  long  as  rains  have 
fallen  on  mankind;  and  these  eloquent  and  faithful 
preachers  will  continue  thus  to  testify,  thus  to 
preach,  in  direct  and  open  opposition  to  all  the  par- 
tial systems  of  man's  wisdom. 

But  we  are  not  only  furnished  with  outward 
senses  to  which  the  proofs  of  divine  truth  can  be 
successfully  addressed,  and  through  which  convic- 
tion can  be  sent  home  to  the  heart;  but  our  hea- 
venly Father  has  constituted  us  with  those  natural 
affections,  which  are  capable  of  becoming  the  me- 
diums of  convictions  equally  strong  as  those  we  re- 
ceive through  our  outward  senses.  This  being  the 
case,  Jesus  did  not  fail  to  Call  those  natural  affec- 
tions into  action,  in  support  of  his  doctrine  of  the 
divine  love. — Listen  to  his  words:  "What  man  is 
there  of  you,  whom  if  his  son  ask  bread,  will  give 
him  a  stone?  or  if  he  ask  a  fish,  will  give  him  a 
serpent?  If  ye  then,  being  evil,  know  how  to  give 


36 

good  gifts  unto  your  children,  how  much  more  shall 
your  Father  which  is  in  heaven  give  good  things  to 
them  that  ask  him?^^  Here  the  divine  teacher  makes 
an  appeal  to  the  kind  affections  of  the  parental 
heart,  and  summons  them  as  evidences  to  prove  his 
doctrine.  Until  fathers  and  mothers  can  hear  their 
hungry  children  ask  for  bread,  and  feel  satisfied  by 
putting  a  stone  into  the  stretched-out  feeble  hand; 
and  hear  them  cry  for  but  a  piece  of  fish,  and  take 
delight  in  throwing  a  serpent  to  them,  let  them  not 
represent  our  Father  in  heaven  as  destitute  of  com- 
passion. 

We  are  taught,  by  the  several  examples  which 
have  been  presented  to  the  hearer,  that  Jesus  never 
proposed  any  thing  for  the  people  to  believe,  with- 
out presenting  at  the  same  time  such  evidences  as 
are  accommodated  to  the  condition  of  the  human 
understanding. 

We  shall  now  proceed  to  make  use  of  the  word 
prove  in  a  way  varying  somewhat  from  the  manner 
in  which  it  has  been  used  in  this  discourse,  yet  not 
in  opposition,  but  by  presenting  another  way  or 
manner  of  proving  all  things.  We  prove  the  utility 
and  suitableness  of  a  thing  by  using  it.  In  Jesus' 
parable  of  the  supper,  the  excuse  which  one  who 
had  been  bidden  made  for  not  coming,  was,  that  he 
had  bought  five  yoke  of  oxen,  and  must  go  and  prove 
them.  That  is,  he  desired  to  put  them  to  labour, 
that  he  might  know  whether  they  were  suitable  for 
the  purpose  for  which  he  had  bought  them. — When 
David,  with  a  pious  enthusiasm  and  patriotic  spirit, 
had  accepted  the  challenge  which  the  boasting  Go- 
liath offered  the  armies  of  Israel,  Saul  was  appre- 


hensive  that  the  youth  would  certainly  fall  before 
the  champion,  and  expostulated  with  him  as  follows: 
**Thou  art  not  able  to  go  against  this  Philistine  to 
fight  with  him;  for  thou  art  but  a  youth,  and  he  a 
man  of  war  from  his  youth."  But  when  Saul  found 
that  David's  determination  was  not  to  be  changed. 
and  that  he  could  not  daunt  his  courage,  ^-he  armed 
him  with  his  own  armour,  and  he  put  an  helmet  of 
brass  upon  his  head;  also  he  armed  him  with  a  coat 
of  mail,  and  David  girded  his  sword  upon  his  armour, 
and  he  assayed  to  go;  for  he  had  not  proved  it.  And 
David  said  unto  Saul,  I  cannot  go  with  these;  for  I 
have  not  proved  them."  David  had  never  had  oc- 
casion to  use  such  weapons,  and  he  chose  a  sling, 
with  which  he  was  well  acquainted.  He  had,  in  his 
boyhood,  become  familiar  with  the  use  of  this  deadly 
weapon,  and  felt  confident  that  it  would  not  fail  him 
in  the  conflict  in  which  he  was  to  be  engaged. — 
Many  more  instances  of  this  use  of  the  word  prove 
might  be  cited,  but  these  are  sufficient.  You  will 
say,  "We  all  know  that  this  is  a  proper  use  of  the 
word  prove;  but  what  is  the  speaker  going  to  do 
with  this  use  of  the  word?"  He  is  about  to  call  you 
to  the  experiment  of  putting  doctrines  to  a  faithful 
trial,  by  attempting  io  prove  them  by  reducing  them 
to  practice. 

The  doctors  of  the  church,  by  the  wisdom  of  their 
schools,  and  by  their  deep  researches,  have,  ages 
ago,  furnished  the  Christian  com.munity  with  a 
creed,  which  teaches,  that  God  from  all  eternity 
elected  some  of  the  human  family,  and  ordained 
them  to  obtain  eternal  salvation  by  a  Redeemer. 
The  rest  of  the  human  race,  this  hunian  creed  con- 
4 


38 

signs,  by  a  decree  of  our  Creator,  to  a  state  of  un- 
speakable sufferings,  which  will  never  end,  nor  be 
dinninished.  In  their  wisdom,  these  doctors  main- 
tain, that  the  Creator  saw  fit  to  establish  the  fore- 
mentioned  decrees,  for  the  purpose  of  making  the 
most  full  and  perfect  display  of  his  glorious  perfec- 
tions to  intelligent  beings,  and  of  producing  the 
greatest  possible  happiness  in  the  universe. — It  is 
not  the  object  which  we  now  have  in  view,  to  show 
that  this  doctrine  is  as  repugnant  to  the  Scriptures, 
as  it  is  to  reason  and  to  the  principles  of  moral  na- 
ture. What  vve  now  desire  is,  that  those  who  are 
parents  in  this  assembly  should  prove  this  doctrine, 
by  casting  in  their  minds,  whether  they  can  go  into 
their  family  circles,  and  practice  this  doctrine  in 
their  domestic  government,  and  in  the  management 
of  the  concerns  of  their  children.  In  the  following 
manner  you  must  proceed:  Out  of  the  goodly  num- 
ber of  your  beloved  sons  and  daughters,  you  must 
choose,  say  one  third,  to  be  ever  hereafter  the  ob- 
jects of  your  kindest  regards;  and  bring  your  minds 
to  the  determination  to  exclude  all  the  rest  of  your 
children  from  your  love  and  favour  forever.  When 
you  have  fully  resolved  on  this  method  of  procedure, 
and  have,  in  your  own  minds,  made  the  division  of 
your  family,  you  must  then  reveal  )''our  purposes  to 
your  children,  and  let  them  know  your  sovereign 
will.  You  must  then  proceed  accordingly,  and  feed 
and  clothe  your  elected  favourites  as  their  wants  re- 
quire. You  must  educate  them  in  every  branch  of 
learning,  which  will  contribute  to  their  enjoyments 
in  life.  You  must  give  them,  at  all  times,  a  real- 
izing sense  of  your  tender  regards  for  them,  and 
keep  them  near  to  yourselves,  that  they  may  enjoy 


BALLOU'S  NINE   SERMONS.  39 

your  smiles  and  receive  your  fond  caresses.  On  the 
other  hand,  you  must  not  forget  your  duty  to  those 
forlorn  children  whom  you  have  appointed  unto 
wrath  and  indignation.  You  must  deprive  them  of 
food  and  raiment;  starve  them,  and  expose  them 
naked  to  the  storms  and  to  the  cold.  You  must  be 
careful  that  no  comfort  is  afforded  them  from  any 
quarter,  and  you  must  be  equally  vigilant  in  admi- 
nistering to  them  all  the  misery  in  your  power.  All 
this,  too,  must  be  done  in  the  presence  of  the  chil- 
dren on  whom  your  favours  are  bestowed,  that  they 
may  more  fully  and  more  perfectly  enjoy  their  own 
state  of  happiness.  If  you  should  hear  any  one  in 
your  family  circle  suggest  the  query,  why  your  fa- 
vours are  so  disposed  of,  you  must  let  it  be  known, 
that  it  is  so  ordered  that  you  may  thereby  make  the 
greatest  possible  display  of  the  parental  attributes 
of  which  you  are  possessed,  and  produce  the  great- 
est quantity  of  happiness  in  your  family  in  your 
power! 

Parents,  you  look  with  an  earnestness  which  in- 
dicates surprise.  Are  you  ready  to  say  that  the 
speaker  seems  disposed  to  tantalize  your  feelings? 
Far  be  it  from  him.  But  let  me  ask  you  the  simple 
question,  whether  you  can  possibly  thus  practice  in 
your  families?  You  exclaim,  "God  forbid!"  You 
will  tell  me  that  such  conduct  would  outrage  every 
feeling  of  your  hearts,  and  would  violate  every  prin- 
ciple of  moral  right  of  which  the  human  mind  is 
susceptible.  Your  humble  servant  is  well  aware  of 
all  this;  and  therefore  invites  you  to  the  conclusion, 
that  the  whole  scheme  of  doctrine  which  we  have 
now  put  to  the  proof,  by  supposing  it  reduced  to 
practice,  is  grossly  erroneous;  and  is  as  dishonoura- 


40 

ble  to  our  Father  in  heaven,  as  it  is  revolting  to  the 
feelings  of  the  parental  heart,  or  repugnant  to  moral 
principles. 

It  is  likely  that  many  of  this  assembly  may  be 
disposed  to  say,  "The  doctrine  which  the  speaker 
has  laboured  to  put  to  the  test,  by  supposing  it  re- 
duced to  practice,  is  now  generally  repudiated  by 
the  clergy  of  the  church  ;  and  a  more  reasonable, 
a  more  scriptural,  and  a  more  liberal  doctrine  is 
now  generally  held  forth  by  them/^  If  this  be  in 
fact  the  case,  we  shall  do  well  to  give  this  improved 
system  of  divinity  a  careful  examination;  and  after 
having  a  clear  understanding  of  its  principles,  pro- 
ceed to  reduce  it  to  practice. 

The  modern  theory,  which  is  called  by  the 
agreeable  name  of  liberal  Christianity,  teaches, 
that  with  our  Creator  there  is  no  partiality;  that  he 
has  constituted  man  a  moral  agent,  and  has  set  life 
and  death  before  him;  has  made  ample  provisions 
by  which  the  whole  human  race  may  obtain  his  fa- 
vour, and  enjoy  him  forever,  by  a  right  use  of  our 
moral  powers;  that  we  are  in  this  world  probation- 
ers for  eternity,  and  that  our  final  condition  here- 
after depends  on  the  improvements  we  make  in  this 
mortal  state;  that  God  has  appointed  a  day  of  judg- 
ment in  the  future  world,  where  all  mankind  will  be 
impartially  judged  according  to  their  works  in  this, 
and  forever  rewarded  or  punished,  accordingly  as 
their  characters  shall  have  been  formed  in  this  mor- 
tal life. — This  theory  does  not  profess  to  make  the 
happiness  of  heaven  hereafter  any  better  than  does 
the  other  theory^  nor  does  it  make  the  torments  of 
the  unhappy  wicked,  in  the  world  to  come,  any 


41 

more  tolerable.  In  respect,  then,  to  man's  eternal 
state,  it  certainly  is  no  better.  All  the  improve- 
ment, then,  to  which  it  can  lay  any  claim,  is  to  be 
found  in  the  conditions  on  which  depends  our  future 
and  eternal  doom.  As  these  conditions  rest  with  us 
as  moral  agents,  it  is  contended  that  divine,  impar- 
tial justice  will  forever  shine,  both  in  the  final  jus- 
tification of  the  righteous,  and  in  the  endless  con- 
demnation of  the  wicked.  After  the  day  of  judg- 
ment, this  theory  teaches,  that  the  unhappy,  the 
condemned,  will  never,  to  all  eternity,  enjoy  ano- 
ther favour  from  our  Creator,  but  will  experience 
unspeakable  misery  forever. 

Respected    friends,    we    do   not   propose  calling 
your  attention  to  an  investigation  of  this  doctrine, 
in  order  to  disprove  it  by  showing  that  it  is  unscrip- 
tural;  but  it  is  consistent  with  the  plan  of  this  dis- 
course, to  call  on  the  hearers  to  put  it  to  the  same 
test,  to  which  the  former  has  been  brought.   Parents 
are  again  called  on  to  take  this   modern  theory  of 
divinity  as  a  model,  according  to  which  their  family 
economy  is  to  be  fashioned.     You  who  are  parents, 
will  therefore  proceed  as  follows:  Go  to  your  chil- 
dren, and  inform  them,  that  you  love  them  all  with 
an  impartial  love;  that  you  have  ordained  to  them 
a  season  of  probation;  that  at  the  expiration  of  ten 
years,  you  shall  call  them  to  give  an  account  of  their 
eonduct;  that  you  shall  keep  a  true  and  an  exact  ac- 
count of  all  their  doings,  during  the  season  of  their 
probation,  which,  at  the  appointed  day  of  judgment, 
shall  decide  their  future  destiny.    Give  them  to  un- 
derstand, that  those  whose  conduct  shall  be  found  at 
the  judgment  to  have  been  according  to  your  pre- 
cepts, shall  then  receive  your  cordial  approbation, 
4* 


42 

and  that  they  shall  inherit  all  your  estates,  and  en- 
joy your  favour  ever  after;  but  those  whose  deeds 
shall  be  found  at  the  judgment  to  have  been  faulty, 
and  to  have  come  short  of  your  requirements,  will 
then  receive  your  disapprobation,  shall  be  discarded 
and  disinherited,  and  shall  never  receive  the  least 
favour  from  you.  Give  them  moreover  to  under- 
stand, that  those  whose  good  conduct  shall  obtain 
your  approbation,  and  who  shall  enjoy  your  favour, 
shall  have  the  privilege  of  seeing  their  brethren  and 
sisters,  whose  faults  shall  exclude  them  from  your 
grace,  continually  in  want  and  misery! 

Parents,  your  countenances  indicate  dissatisfac- 
tion. Have  you  any  objections  to  an  economy  of 
this  character?  What  fault  have  you  to  find  with 
this  plan  of  family  government?  I  am  apprehensive 
that  the  following  objections  have  already  arisen  in 
your  minds; 

First.  This  scheme  would  deprive  you  of  that 
constant  and  daily  discipline,  which  you  know  is 
indispensible  in  the  good  government  of  your  chil- 
dren. If  your  children  do  those  things  to-day  which 
they  ought  not  to  do,  or  if  they  omit  their  duty  to- 
iay,  they  need  an  immediate  attention.  Suitable 
and  needed  reproof,  or  possibly  some  gentJe  chas- 
tisement, might  be  attended  with  reformation.  Why, 
then,  should  not  the  delinquent  be  called  to  an  ac- 
count immediately?  By  it  obedience  might  be  ob- 
tained, and  future  good  conduct  secured.  And  in 
case  of  obedience,  why  should  your  approbation  be 
withheld?  It  would  encourage  your  child  to  perse- 
vere in  well-doing,  and  be  the  means  of  preventing 
a  falling  away,  or  a  departure  from  duty.  You  all 
know  that  it  is  necessary  that  rewards  and  chastise- 


BALLOU'S  NINE  SERMONS.  43 

ments  should  be  constantly  and  daily  administered, 
in  order  to  encourage  obedience  and  to  prevent 
wrong  doing.  This  ten  years'  probation  is  evidently 
contrary  to  a  proper  family  government;  and  you 
find  you  cannot  adopt  it.  Suppose  the  preceptor  of  a 
school  should  inform  his  pupils,  that  his  determina- 
tion was  to  reward  the  obedient,  and  to  punish  the 
disobedient,  but  that  he  should  do  neither  until  his 
school  should  be  ended.  Would  this  be  the  most 
prudent  method  to  govern  scholars?  You  are  satis- 
fied of  the  inutility  of  such  an  economy. 

Secondly.  You  would  object  to  the  proposed  plan 
of  family  goverriment,  because  you  remember  that 
you  were  once  children  yourselves.  And  you  have 
not  forgotten  that  you  sometimes  did  those  things 
which  your  kind  parents  commanded  you  not  to  do; 
and  sometimes  you  neglected  to  do  as  they  bid  you. 
And  although  you  often  felt  very  sorry,  and  were 
grieved  that  you  had  disobeyed,  and  often  formed  re- 
solutions that  you  would  not  again  commit  such  faults, 
yet  you  remember  that  temptations  often  overcame 
your  good  resolutions,  and  you  had  to  experience 
the  same  wounds  again.  In  view,  therefore,  of  your 
own  experience,  and  your  knowledge  of  the  infir- 
mities of  childhood  and  youth,  you  would  not  dare 
to  suspend  the  future  favours  you  have  in  store  for 
the  children  you  love,  on  conditions  which  you 
have  too  many  reasons  to  apprehend  might  fail. 
''Ten  years'  probation!  The  day  of  trial  is  near! 
Should  I  find  at  that  day,  that  disobedience  has 
marked  the  path  of  some  of  my  beloved  children, 
as  it  did  my  own  path  in  my  childhood,  can  I  with- 
draw all  my  afiections  from  such  children?  Can  I 
doom  them  to  perpetual  suflferings?  Must  they  never 


44  BALLOU'S  NINE  SERMONS. 

again  behold  a  parent's  smile?  God  forbid!"  This 
is  no  unnatural  soliloquy. 

Thirdly.  You  object  to  the  proposed  plan  of  go- 
verning your  family,  because  of  the  promise  it  calls 
on  you  to  make  to  those  children  who  might  be  so 
fortunate  as  to  obtain  your  approbation.  To  them 
you  must  promise,  that  they  shall  have  and  enjoy 
the  privilege  of  seeing  those  whom  you  shall  disin- 
herit, forever  in  want  and  misery.  This,  you  say, 
is  diabolical.  "Can  I,  who  love  all  my  children, 
and  desire  them  to  love  each  other,  outrage  my  own 
feelings,  and  theirs  too,  by  making  such  a  promise? 
God  forbid!" — Parents,  you  have  come  to  a  right 
conclusion.  You  have  proved  this  scheme  of  doc- 
trine false.  You  cannot  reduce  its  principles  to  prac- 
tice. 

People  may  go  to  the  house  of  devotion;  they 
may  hear  learned  ministers  hold  forth  such  doc- 
trines as  we  have  put  to  the  test;  they  may  admire 
the  beautiful  oratory,  and  the  flowery  rhetoric,  in 
which  such  sentiments  are  dressed  up;  but  they 
must  leave  it  all  behind  them  when  they  go  home 
with  their  beloved  families.  They  can  never  prac- 
tice the  domestic  virtues  and  duties  on  those  prin- 
ples  of  doctrine. 

Kind  hearers,  the  doctrine  of  Jesus  is  a  practica- 
ble doctrine;  and  we  can  never  do  our  duties  in  our 
families  unless  we  live  and  conduct  according  to  it. 
What  this  doctrine  is,  we  have  seen  in  this  dis- 
course; and  it  alters  nothing  by  whatever  name  we 
call  it;  its  nature  and  its  requirements  are  love.  It 
requires  us  to  love  our  enemies,  by  teaching  us  that 
our  Father  in  heaven  loves  the  just  and  the  unjust. 


BALLOU'S  NINE  SERMONS.  45 

The  examples  which  we  have  noticed  in  the  con- 
duct of  Jesus  toward  unbelievers,  teach  us  how  to 
treat  them  ourselves,  and  what  to  expect  from  our 
Father  in  heaven  for  them.  If  this  doctrine  is  good, 
if  you  can  prove  it  so  by  reducing  it  to  practice  in 
your  families,  and  in  every  relation  to  mankind  in 
which  you  live;  if  it  fills  you  with  hope,  with  joy, 
with  comfort  and  peace,  hold  it  fast,  as  our  text 
directs.  Prize  it  above  all  things  on  earth;  part 
with  every  thing  here  below,  rather  than  with  this. 
While  we  live,  let  us  live  in  this  blessed  doctrine; 
and  when  we  die,  may  we  enjoy  its  glorious  hope. 


SERMON  III. 


Delivered  in  the  Lombard  street  Church,  Wednesday  evenings 
November  5,  1 834. 


THE  JUDGMENT  SEAT  OF  CHRIST. 

"  For  we  must  all  appear  before  the  judgment  seat  of  Christ ;  tiiat 
every  one  may  receive  the  things  done  in  his  body,  according  to  that 
he  hath  done,  whether  it  be  good  or  bad." — 2  Cor.  v.  10. 

Notice  having  been  given  from  this  desk,  on  a 
previous  occasion,  that  this  passage  of  scripture 
would  be  attended  to  this  evening,  no  doubt  is  en- 
tertained by  the  speaker,  that  many  of  you  are  pre- 
sent for  the  express  purpose  of  ascertaining  how  we 
explain  it,  and  how  it  can  be  understood  consistently 
with  the  doctrine  we  profess  and  teach.  It  is  there- 
fore due  to  the  expectations  of  the  congregation, 
that  we  attend  to  this  work  in  a  way,  if  possible,  to 
give  satisfaction  to  every  hearer;  and  we  ought 
either  to  satisfy  you,  that  the  passage  does  not,  in 
its  legitimate  use,  make  against  the  doctrine  we  pro- 
fess; or  by  our  investigations  make  the  discovery, 
that  it  does  absolutely  stand  opposed  to  our  views. 

Let  it  be  distinctly  understood,  that  our  interest 
is  precisely  the  same.  However  dissimilar  our  ideas 
may  be,  in  relation  to  the  text,  we  are  all  equally  in- 
terested in  the  truth  of  it.  Should  we  succeed  in 
making  any  one  believe  that  it  belongs  to  a  subject 
to  which  it  does  not  belong,  we  shall  do  as  much  in- 


BALLOu's  NINE  SERMONS.  47 

justice  to  ourselves  as  to  those  whom  we  delude.  So 
that  we  have  no  more  interest  in  deceiving  any  one, 
than  we  should  have  in  being  deceived  ourselves. 

It  is  well  known  that  the  passage  before  us  has 
been  made  use  of  by  the  opposers  of  what  is  called 
Universalism,  as  a  direct  proof  against  that  doc- 
trine; and  we  do  not  hesitate  to  accord  to  those  op- 
posers  the  credit  of  being  honest  and  sincere.  They 
really  believe  that  this  single  text,  without  the  aid 
of  any  other,  is  amply  sufficient  to  disprore  our 
doctrine,  and  to  establish  theirs.  We,  however, 
entertain  a  widely  different  opinion — so  different, 
indeed,  that  were  we  desired  to  select  a  special  pas- 
sage in  proof  of  our  views  of  judgment,  we  cer- 
tainly should  refer  to  the  text  before  us.  This  may 
appear  very  strange,  and  yet  it  is  a  solemn  fact. 
Your  humble  servant  knows  of  no  passage  v/hich 
stands  more  directly  opposed  to  the  popular  doc- 
trine of  the  day  of  judgment  in  a  future  world,  than 
the  text  just  read  for  consideration.  We  wish  to  be 
distinctly  understood;  we  believe  that  divin-e  reve- 
lation teaches  us,  that  in  /his  world  God  judges  man, 
and  renders  unto  him  according  to  his  works.  Our 
opposers  deny  this  doctrine,  and  contend,  that  the 
text  refers  to  a  day  of  judgment,  not  in  the  present 
world,  but  in  a  future  state.  They  hold  that  the  out- 
ward universe  will  be  dissolved  before  this  judg- 
ment takes  place;  and  they  assert  that  the  whole 
Adamic  famil}-,  from  the  first  created  to  the  last 
born  of  the  race,  will  at  one  time  be  assembled  be- 
fore the  judgment  seat  of  Christ  in  eternity,  and, 
there  be  judged  according  to  the  tenor  of  the  text. 

I  presume  that  you  will  bear  me  record,  that  I 
have  fairly  stated  the  view^s  of  our  opposers.     I  do 


48 

not  believe  there  is  a  doctor  of  divinity,  or  a  cler- 
gyman of  any  grade,  who  stands  in  opposition  to 
the  doctrine  we  profess,  who  will  say  that  I  have 
not  fairly  represented  his  opinions  on  this  subject. 
I  have  heard  these  views  preached  over  and  over 
again,  by  the  clergy  of  the  church;  and  they  uni- 
formly contend,  that  the  judgment  to  which  we  have 
referred,  is  not  in  this  world,  but  in  the  world  to 
come. 

Having  made  these  plain  statements,  I  invite  the 
attention  of  my  hearers  to  what  may  have  the  ap- 
pearance of  bearing  hard  upon  our  opponents;  and 
yet  nothing  is  more  foreign  from  our  intention,  than 
to  cause  them  to  think  that  we  feel  unkindly  to- 
wards them.  Uncharitable  feelings  are  totally  in- 
consistent with  the  spirit  of  our  doctrine.  We  look 
upon  our  opposers  as  our  brethren.  They  are  chil- 
dren of  our  heavenly  Father;  we  believe  they  are 
heirs  of  eternal  life,  equally  with  ourselves;  that 
they  are  embraced  in  the  blessed  covenant  which 
Christ  sealed  with  his  blood;  and  that  they  are  en- 
titled to  all  the  blessings  of  the  Gospel  of  heaven; 
and  we  have  no  interest  in  conflicting  with  their 
opinions,  aside  from  their  own  good.  We  could  en- 
joy our  sentiments  in  comfort,  and  avoid  reproach, 
were  we  to  conceal  our  views — but  our  regard  for 
the  happiness  of  mankind,  will  not  allow  us  to  hold 
our  peace.  We  believe  that  false  doctrines  take 
away  the  consolations  which  men  ought  to  enjoy  as 
the  disciples  of  Jesus  Christ.  We  believe  that  the 
effect  of  those  doctrines  has  been,  to  rob  human  so- 
ciety of  the  enjoyment  which  would  have  resulted 
from  correct  views  of  the  gospel  of  heaven.  Bene- 
volent principles  prompt  us  to  speak;  and  a  desire 


BALLOU'S    NINE    SERMONS.  49 

to  benefit  our  opposers,  induces  us  to  wrestle  with 
them,  to  meet  them  on  every  question,  and  if  pos- 
sible, to  enlighten  their  understandings,  that  they 
may  see,  and  know,  and  rejoice  in  the  truth. — The 
propriety  and  utility  of  communicating  the  truth  to 
mankind,  will  be  acknowledged  by  every  candid 
person  present.  Not  one  of  you  will  contend,  that 
our  doctrine  should  not  be  preached,  if  it  be  true. 
And  yet  your  humble  servant  has  been  told  by  cler- 
gymen, that  even  if  they  believed  our  doctrine, 
they  would  not  preach  it,  they  would  not  acknow- 
ledge it!  And  I  do  not  knovv  but  they  do  believe  it! 
How  am  I  to  know  that  they  do  not?  And  even 
should  they  deny  that  they  believe  it,  what  confi- 
dence can  I  repose  in  their  assertions,  after  they 
have  informed   me,  that  even  if  they  believed  in 

Universalism,  they  would   not  acknowledge  it? 

But  I  must  proceed  to  make  the  statement  which, 
as  I  before  remarked,  may  appear  to  bear  rather  hard 
upon  our  opposers. 

My  hearers,  there  is  not  a  single  clergyman,  or 
doctor  of  divinity  of  the  old  school,  who  believes 
what  the  text  says  about  the  day  of  judgment,  as 
they  apply  it.  You  will  not  misunderstand  me: — they 
think  they  believe  it,  but  they  do  not  know  v/hat 
the  text  says.  I  repeat  it — they  do  not  believe  the 
text,  if  applied  to  a  day  of  judgment  in  the  future 
state.  *^Do  not  believe  the  text!"  says  the  hearer: 
"•  how  will  you  make  that  appear?"  I  answer  thus: 
Do  they  believe  that  every  individual  of  our  race 
will  be  brought  to  the  judgment  seat  of  Christ  in 
eternity,  and  there  receive  according  to  that  he  hath 

done,  whether  good  or  bad?    They  say  they  do ■ 

but  I  say  they  do  not.     They  believe  that,  at  the 
5 


50  BALLOU'S  NINE  SERMONS. 

day  of  judgment,  some  will  receive  according  to 
what  they  have  done  that  is  good,  and  not  accord- 
ing to  what  they  have  done  that  is  bad;  and  that 
others  will  receive  according  to  what  they  have  done 
that  is  bad,  and  not  according  to  what  they  have 
done  that  is  good.  But  the  text  speaks  an  entirely 
different  language. 

Allow  me  to  propose  the  following  question:  Do 
the  popular  clergy  believe  that,  at  the  day  of  judg- 
ment, St.  Paul  will  be  called  up,  and  there  receive 
for  all  the  abominable  deeds  he  committed  while  he 
was  an  enemy  to  Christ  and  the  church?  No — they 
never  pretended  to  believe  any  such  thing.  They 
do  not  pretend  that  any  man  who,  in  the  day  of 
judgment,  is  to  receive  any  reward  for  his  good 
deeds,  will  receive  any  punishment  for  his  bad 
deeds.  But  what  says  the  text:  *^  For  we  must  all 
appear  before  the  judgment  seat  of  Christ;  that  every 
one  may  receive  the  things  done  in  his  body,  accord- 
ing to  that  he  hath  done,  whether  it  be  good  or 
BAD."  "Well,"  says  the  hearer,  'Uhat  places  the 
subject  in  a  different  light;  because  the  clergy  do  not 
pretend  that  any  one,  at  the  day  of  judgment,  is  to 
receive  good  for  the  good  he  has  done,  and  evil  for 
the  evil  he  has  done.  They  do  not  pretend,  that 
those  who  will  receive  a  recompense  for  good  deeds, 
will  also  be  punished  for  their  bad  deeds.  But  the 
text  says,  every  one  shall  receive  according  to  that 
he  hath  done,  whether  it  be  good  or  bad.^^  My 
hearers,  our  opposers  have  totally  overlooked  the 
letter  of  the  text,  and  they  have  altogether  misun- 
derstood its  spirit. 

Again.  Did  you  ever  hear  a  doctor  of  divinity 
declare,  that  St.  Peter,  who  denied  his  Lord,  and 


BALLOU'S   NINE  SERMONS.  51 

cursed  and  swore  that  he  knew  not  the  man,  will, 
at  the  day  of  judgment,  receive  retribution  for  his 
abominable  conduct?  No,  you  never  did.  And  yet, 
if  the  text  be  properly  applied  to  eternity,  Paul  will 
there  be  punished  for  all  the  persecutions  in  which 
he  ever  was  engaged;  and  Peter  will  there  be  pun- 
ished for  denying  his  Lord;  because,  according  to 
the  text,  every  one  is  to  receive  according  to  his 
deeds,  whether  they  be  good  or  bad.  Now,  if  our 
opposers  be  correct,  the  man  who  has  done  any  bad 
deeds,  must  receive  retribution  therefor  in  eternity; 
and  if  the  same  man  has  done  any  good  deeds,  he 
must  receive  a  reward  therefor  in  eternity.  But  you 
never  heard  the  clergy  preach  in  this  manner.  We 
should  do  them  injustice  were  we  to  affirm  that  they 
thus  believe.  Nevertheless,  if  the  text  applies  to 
eternity,  it  involves  the  very  points  which  none  of 
our  opposers  ever  pretended  to  believe!  They  be- 
lieve, on  the  contrary,  that  a  person  may  live  a 
wicked  life;  he  may  continue  to  sin  until  his  head 
is  white  with  age — if  he  repents  before  he  dies,  he 
is  entitled  to  immortal  glory,  and  will  never  be 
punished  in  eternity  for  a  single  sin  that  he  ever 
committed!  If  this  be  so,  and  if  the  text  applies  to 
the  future  state,  how  can  it  be  true,  that  every  one  is 
to  receive  according  to  that  he  hath  done,  whether 
it  be  good  or  bad? 

Let  us  inquire  again.  You  have  heard  much  of 
the  piety  of  David.  But  David  was  guilty  of  crimes 
sufficiently  black  to  stamp  the  character  of  any  man 
with  everlasting  infamy.  A  more  abominable  and 
wicked  act  than  one  of  his,  is  not  on  record.  Con- 
sidering the  nature  of  the  offence,  and  the  small 
circle  in  which  it  operated,  it  had  every  feature  which 


52  BALLOU'S    NINE    SERMONS. 

could  make  it  an  abomination  of  the  deepest  dye. 
And  yet  our  clergy  never  pretend  that  David  will 
ever  receive  any  retribution  for  this  wickedness. 
Poor  Uriah  might  be  sent  to  hell  by  his  means,  and 
be  eternally  kept  there;  but  David,  who  killed  him, 
is  not  to  be  punished  at  all!  Yet  the  text  declares, 
that  every  one  must  receive  according  to  his  deeds, 
whether  they  be  good  or  bad.  DaVid  unquestiona- 
bly did  many  good  things  before  he  committed  the 
crime  referred  to,  and  afterward;  and  I  am  willing 
to  grant,  that  were  he  judged  according  to  the  text, 
as  applied  by  others,  he  would  receive  a  reasonable 
reward  for  his  good  deeds,  but  he  would  also  have 
to  receive  much  for  his  evil  deeds. 

I  desire  you  duly  to  weigh  this  matter,  and  you 
will  allow  me  to  ask,  whether  I  have  omitted  any 
arguments  necessary  for  the  support  of  my  posi- 
tion— namely,  that  the  clergy  wiio  make  use  of  this 
text  to  support  their  own  doctrine,  do  not  believe 
it,  according  to  their  own  application?  They  do  not 
seem  to  realize  the  full  import  of  the  declaration, 
that  every  one  must  receive  according  to  that  he 
hath  done,  whether  it  be  good  or  had.  And  you 
will  be  careful  to  notice,  that  the  text  does  not  say, 
every  one  must  receive  according  to  \{\^  pretensions 
or  professions  in  the  world;  but  the  passage  has 
special  reference  to  works.  The  language  is,  *^  ac- 
cording to  that  he  hath  done,  whether  good  or 
bad." 

If  I  am  not  deceived  by  the  intelligence  that  ap- 
pears in  the  countenances  of  my  hearers,  you  are 
satisfied  on  this  subject;  and  you  are  ready  to  allow, 
that  our  opposers  have  never  held  up  the  doctrine 


BALLOU'S    NINE    SERMONS.  53 

of  the  text,  according  either  to  its  letter  or  spirit, 
so  as  to  agree  with  their  application. 

What  must  your  speaker  attend  to  next?  You 
answer,  '*  Give  us  a  clear  understanding  of  the 
text."  This  I  will  endeavour  to  do.  And  I  wish 
to  have  it  understood,  as  I  before  remarked,  that  we 
believe  God  judges  men  in  this  \vor\d,  according  to 
their  deeds;  and  that  he  rewards  and  punishes  them 
in  this  world,  accordingly  as  their  deeds  are  good 
or  evil.  You  now  have  the  proposition  before  you, 
and  if  I  fail  to  make  it  plain,  I  shall  be  much  dis- 
appointed in  my  expectations. 

I  will  notice  several  passages  of  Scripture  which 
have  a  bearing  on  the  subject.   Deut.  xxxii.  4:   ^*He 
is  the  Rock,  his  work  is  perfect;  for  all  his  ways 
are  judgment;  a  God  of  truth,  and  without  iniquity, 
just  and  right  is  he."    This  pas.^^age  declares,  that 
all  God's  ways  are  judgment.     His  ways  are  cer- 
tainly not  confined   to   another  state  of  existence, 
and  excluded  from  this.    God  has  some  government 
here;  he  has  some  rule  over  the  world  he  has  made. 
And  if  *'all  his  ways  are  judgment,"  does  he  not, 
in  his  providence,  judge  men  in  this  world?    His 
ways  are  here,  and  here  his  judgments  are  displayed. 
Let  us   read   again.     Psalm   Iviii.    11:    ^<  Verily 
there  is  a  reward  for  the  righteous:  verily  he  is  a 
God  that  judgeth  in  the  earth."    David  does  not 
say,  he  is  a  God  that  judgeth  in  eternity.  How  did 
the  author  of  this  Psalm  know  that  God  judges  in 
the  earth?    He  knew  that  judgments  were  passed 
upon  men  who  were  guilty  of  offences;  and  even 
David  was  visited  by  God's  appointed  minister,  and 
the  nature  of  his  crime  was  portrayed  to  him,  under 
5* 


54 

cover  of  a  supposed  case.  Nathan  the  prophet  said 
unto  him,  ^Hhou  art  the  man."  And  David  felt  the 
power  and  force  of  the  prophet's  charge.  And  Na- 
than told  him  of  the  judgments  that  God  would 
send  upon  him,  and  those  judgments  did  come  upon 
him  a  short  time  afterwards.  "  He  is  a  God  that 
judgeth  in  the  earth."  If  the  doctrine  be  true,  that 
God  judges  men  only  in  another  world,  why  are  we 
told  that  ^'  he  is  a  God  who  judgeth  iti  the  earth?'' 

Again.  Psalm  Ixvii.  4:  "0  let  the  nations  be 
glad  and  sing  for  joy :  for  thou  shalt  Judge  the 
people  righteously,  and  govern  the  nations  upo?i 
earth'''  Here  is  a  goverwinent  dXi^  judgment  upon 
earth. — Psalm  xcvi.  11 — 13:  "Let  the  heavens  re- 
joice, and  let  the  earth  be  glad;  let  the  sea  roar,  and 
the  fulness  thereof.  Let  the  field  be  joyful,  and  all 
that  is  therein:  then  shall  all  the  'trees  of  the  wood 
rejoice  before  the  Lord;  for  he  cometh,  for  he  com- 
eth  to  judge  the  earth:  he  shall  judge  the  world 
with  righteousness,  and  the  people  with  his  truth." 
— Jeremiah  ix.  24:  "I  am  the  Lord,  which  exer- 
cise loving-kindness,  judgment,  and  righteousness, 
in  the  earth." 

He  judgeth  in  the  earth.  Let  us  pause  and  re- 
flect a  moment.  Did  not  the  Almighty  give  to  the 
house  of  Israel  a  law  by  Moses?  *^Yes."  Did  he 
not  establish  the  administration  of  justice  under  that 
dispensation  of  laws?  "Yes."  Did  he  not  by  Mo- 
ses inform  the  people  what  would  befall  them,  if 
they  transgressed  his  precepts?  *'Yes."  Did  he 
not  stale  the  blessings  with  which  he  would  reward 
them  for  their  obedience?  *^Yes."  Now  take  the 
precepts  of  the  law,  and  take  the  history  of  the 
Jews,  and  read  them;  and  you  will  find  that  one 


BALLOU  S  NINE    SEBMONS.  55 

perfectly  answers  to  the  other.  There  is  not  a  judg- 
ment which  Heaven  proposed  for  the  wickedness  of 
the  people,  that  did  not  literall}'  belong  to  this  state 
of  existence;  and  no  doctor  of  divinity  will  risk 
his  reputation,  and  affirm  that  the  judgments  of  God, 
announced  under  the  law  of  Moses,  applied  to  the 
state  of  man  hereafter.  You  may  read  them  all,  and 
you  will  find  that  the}^  all  apply  to  the  present  state 
of  existence.  The  Israelites  were  to  be  blessed  as 
a  nation,  if  they  were  obedient.  And  if  the}^  were 
disobedient,  they  were  to  be  dispersed  as  a  nation; 
be  made  subjects  of  thirst,  famine,  and  disease;  and 
be  compelled  to  serve  their  enemies  in  their  own 
land.  And  this  is  the  utmost  stretch  of  adjudica- 
tion for  their  iniquities,  proposed  in  the  laws  of 
Moses.  Is  not  this  a  fact?  and  do  you  not  marvel, 
that  our  doctors  of  divinitj^  have  preached  that  God 
does  not  judge  and  reward  men  in  this  world  ac- 
cording to  their  works? 

The  question  arises — If,  under  the  law  dispensa- 
tion, the  Jews  were  judged  in  this  state  of  exist- 
ence, is  it  not  highly  probable,  that  there  is,  under 
the  gospel  dispensation,  a  government  and  disci- 
pline by  which  men  are  judged  according  to  their 
works  in  the  present  world?  St.  Paul  had  this  view 
of  the  subject.  Hebrews  ii.  I — 3:  "Therefore  we 
ought  to  give  the  more  earnest  heed  to  the  things 
which  we  have  heard,  lest  at  any  time  we  should 
let  them  slip.  For  if  the  word  spoken  by  angels 
was  steadfast,  and  every  transgression  and  disobe- 
dience received  a  just  recompense  of  reward;  how- 
shall  we  escape,  if  we  neglect  so  great  salvation.  ^^ 
Mark  the  words  of  the  apostle — he  speaks  in  the 
past  tense.    And  this  authority  forever  decides  the. 


56 

question  at  issue — because  it  assumes  the  fact,  that 
God  did  judge  the  people  according;  to  the  law,  and 
that  transgression,  under  the  law,  did  receive  a  just 
recompense  of  reward. 

Let  us  now  turn  to  the  gospel.  Jesus  came  with 
a  new  covenant  and  dispensation.  He  came  with  the 
kingdom  of  heaven,  the  gospel  of  peace. — I  need 
not  occupy  3''our  time  in  endeavouring  to  establish 
a  position  about  which  there  is  no  dispute;  that  is, 
that  the  kingdom  of  heaven,  spoken  of  in  the  New 
Testament,  signifies  the  kingdom  of  the  gospel  dis- 
pensation among  men  on  earth.  The  Jews  were 
charged  with  shutting  up  this  kingdom — but  they 
had  no  power  to  shut  up  the  kingdom  of  immor- 
tal glory. 

I  will  now  proceed  to  show,  that  in  this  govern- 
ment of  Jesus,  he  has  a  judgment  seat,  a  tribunal; 
and  that,  in  the  gospel  dispensation,  men  are  judged 
according  to  their  works,  in  this  state  of  existence, 
without  reference  to  any  judgment  in  the  world  to 
come. 

We  will  read  a  few  of  the  prophecies  concerning 
the  Messiah.  Isaiah  xlii.  1 — 4:  '^Behold  my  ser- 
vant, whom  I  uphold;  mine  elect,  in  whom  my  soul 
delighteth;  1  have  put  my  spirit  upon  him;  he  shall 
bring  forth  judgment  to  the  Gentiles.  He  shall  not 
fail  nor  be  discouraged,  till  he  have  set  judgment 
in  the  earth:  and  the  isles  sliall  wait  for  his  law." 
Isaiah,  beholding  the  glory  of  the  gospel  dispensa- 
tion, saw  that  the  Messiah  would  put  the  law  cove- 
nant away,  and  establish  his  own  laws,  and  his  own 
judgments  among  men,  and  that  mankind  would  be 
amenable  to  him — for  he  was  to  "set  judgment  in 


BALLOU'S   NINE   SERMONS.  57 

the  earth." — Hearken  to  the  language  of  Jesus  him- 
self. John  V.  22,  27:  "For  the  Father  judgeth  no 
man,  but  hath  committed  all  judgment  to  the  Son — 
And  hath  given  him  authority  to  execute  judgment 
also,  because  he  is  the  Son  of  man."  John  ix.  39: 
"  For  judgment  I  am  come  into  this  world."  Now, 
why  did  Jesus  come  into  this  world  for  judgment, 
if  he  was  not  to  judge  men  in  this  world?  Inasmuch 
as  he  came  to  set  judgment  in  the  earth,  to  establish 
a  kingdom  and  government  among  men,  it  is  plain 
that  here,  in  this  ivorld,  his  judgment  seat  is  to  be 
found.  He  could  not  have  a  government  or  king- 
dom  here,  without  having  d.  judgment  seat  here. — 
He  came  into  this  world  for  judgment,  and  God 
gave  him  authority  to  execute  judgment.  Now  lis- 
ten to  the  following  prophecy.  Jeremiah  xxiii.  5: 
^*  Behold  the  days  come,  saith  the  Lord,  that  I  will 
raise  unto  David  a  righteous  Branch,  and  a  King 
shall  reign  and  prosper,  and  shall  execute  judgment 
and  justice  in  the  earth.^^ 

It  is  very  remarkable,  that  the  clergy  have  so 
pertinaciously  denied  the  doctrine  of  judgment  in 
the  earth,  when  the  Bible  makes  the  subject  so  per- 
fectly plain.  There  is  not,  in  all  the  Scriptures,  a 
single  word  said  about  a  judgment  in  the  future 
state.  Look  at  the  text  under  consideration.  Does 
the  Apostle  intimate,  that  we  must  appear  before 
the  judgment  seat  of  Christ  in  eternity!  If  this  was 
his  meaning,  why  did  he  not  express  it?  But  he  had 
no  such  idea  in  his  mind;  and  no  such  doctrine  is 
taught,  either  in  the  Old  Testament  or  the  New. 
And  if  we  receive  that  doctrine,  we  must  receive  it 
on  the  testimony  of  men. 


58  BALLOU'S  NINE    SERMONS. 

But  now,  my  hearers,  comes  a  subject  in  which 
we  are  all  deeply  interested;  for  it  is  a  truth,  that 
"we  must  all  apjDear  before  the  judgment  seat  of 
Christ,  that  every  one  may  receive  the  things  done 
in  his  body,  according  to  that  he  hath  done,  whe- 
ther it  be  good  or  had."  Allow  me  to  remark,  that 
the  translators  have  supplied  several  words  in  the 
text,  which  somewhat  change  the  reading,  but  the 
meaning  is  not  essentially  varied.  Without  the  sup- 
plied words,  which  are  printed  in  italic,  the  text 
reads  thus:  *Hhat  every  one  may  receive  the  things 
in  body,  according  to  that  he  hath  done."  The  trans- 
lators thought  they  must  supply  a  few  words,  in  or- 
der to  sustain  their  views  in  relation  to  judgments. 
And  I  would  have  the  congregation  remember,  that 
although  the  translators  of  the  Bible  believed  in  the 
doctrine  of  endless  punishment,  they  have  not  made 
a  translation  from  which  that  doctrine  can  be  proved ! 
This  is  one  of  the  most  remarkable  things  I  have 
ever  thought  of, — that  with  all  their  twists  and 
turns,  those  translators  were  not  able  to  make  a  text 
that  will  prove  the  doctrine  of  endless  misery! 

**We  must  all  appear  before  the  judgment  seat  of 
Christ."  The  apostle  is  here  speaking  of  himself,  and 
of  his  brethren — of  the  Christian  commonwealth, 
and  not  of  heathens — of  believers,  and  not  of  men 
who  never  heard  of  Christ.  Persons  who  have  not 
heard  of  Christ,  are  not  under  his  law.  Our  Saviour 
said  to  his  disciples,  in  reference  to  the  Jews,  **If 
I  had  not  come  and  spoken  unto  them,  they  had 
not  had  sin:  but  now  they  have  no  cloak  for  their 
sin."  If  Christ  had  not  openly  proclaimed  his  doc- 
trine and  precepts,  the  people  could  not  have  been 


so 

amenable  to  his  law,  nor  justly  answerable  at  his 
bar.  And  to  set  up  an  ex  post  facto  law,  to  judge 
men  for  actions  performed  before  the  law  was  esta- 
blished, is  out  of  the  question.  Our  text  applies  to 
the  Christian  commonwealth;  for  there  Christ  had 
set  up  his  kingdom,  established  his  government, 
and  published  his  law:  there  it  is  that  our  Saviour 
erected  his  judgment  seat;  and  according  to  his  doc- 
trine and  precepts  men  must  now  be  judged. 

What  is  meant  by  the  judgment  seat  of  Christ? —  " 
You  will  pardon  me  for  introducing  a  very  familiar 
illustration:  Your  fashions  and  customs  in  the  city 
of  Philadelphia,  constitute  a  judgment  seat.  I  mean 
by  this,  that  whatever  is  customary  among  you, 
constitutes  a  judgment  seat.  In  this  respect,  people 
feel  as  if  they  were  amenable  to  the  fashions  and 
customs  of  the  places  in  which  they  reside.  Were 
a  citizen  of  Paris  to  come  among  you,  without  un- 
derstanding your  customs,  he  would  proceed  ver}'^ 
oddly;  and  he  would  not  be  held  accountable  at  the 
judgm.ent  seat  referred  to,  because  he  would  not 
know  what  your  customs  are;  and  you  could  tole- 
rate his  deviations,  because  he  was  brought  up  in 
different  customs.  But  you  would  not  tolerate  a 
similar  deviation  in  one  of  your  own  citizens.  We 
are  held  amenable  to  public  opinioji:  this  consti- 
tutes the  law  of  social  life;  and  this  law  constitutes 
the  judgment  seat.  The  ladies  of  this  city,  for  in- 
stance, feel  under  an  obligation  to  conform  to  the 
customs  and  fashions  of  the  circles  in  which  they 
move,  and  they  govern  themselves  accordingly. — 
You  must  not  suppose  that  I  am  disposed  to  trifle, 


60 

by  introducing  this  light  matter.     I  introduce  it,  to 
make  way  for  a  more  striking  illustration. 

You  are  sensible,  as  politicians — (for  all  republi- 
cans are  politicians,)  that  you  feel  a  deep  interest  in, 
and  have  a  high  estimation  for,  a  republican  form  of 
o-overnment.  We  look  back  with  enthusiastic  emo- 
tion,  and  reflect  upon  the  price  it  cost  us;  and  we 
forget  not  the  hardships  that  our  forefathers  endured 
in  achieving  our  liberty.  Now,  I  ask,  does  this  go- 
vernment exist  without  a  judgment  seat?  I  do  not 
particularly  refer  to  the  judicial  statutes — but  to  the 
tone  of  public  feeling  and  sentiment.  Would  any 
public  politician  dare  to  speak  in  favour  of  a  mo- 
narchy, or  of  aristocracy?  No;  because  he  is  ame- 
nable to  public  sentiment;  and  he  knows  that  he 
would  be  brought  before  the  bar  of  public  opinion, 
and  that,  at  that  judgment  seat,  he  would  be  con- 
demned. 

In  the  light  of  the  foregoing  illustrations,  I  de- 
sire the  hearer  to  understand  distinctly,  that  no  one 
can  become  acquainted  with  Christianity,  without 
beina;  amenable  to  the  law  of  Christ,  which  is  writ- 
ten in  the  heart;  and  that  the  law  of  Christ  consti- 
tutes his  judgment  seat. 

The  question  now  arises — What  is  the  law  of 
Christ?  In  answering  this  question,  we  shall  find 
his  judgment  seat.  The  law  of  Christ  is,  that  we 
shall  love  our  enemies,  and  pray  for  them  that  de- 
spitefully  use  us  and  persecute  us.  This  is  the  law 
to  which  our  lawgiver  was  himself  obedient.  He 
gave  himself,  the  just  for  the  unjust,  that  he  might 
bring  them  to  God.  The  law  of  Christ  requires 
every  Christian  to  exert  all  his  powers  for  the  bene- 
fit of  his  fellow  men.     It  teaches  him,  that  he  must 


BALLOU'S   NINE   SERMONS.  61 

not  hate,  either  his  neighbour  or  his  enemy;  but 
love  them  both. — Every  precept  that  Jesus  enjoined, 
was  with  him  a  principle  of  action.  Hearken  to  the 
benign  precept  which  fell  from  his  lips:  "Whatso- 
ever ye  would  that  men  should  do  to  you,  do  ye 
even  so  to' them."  And  there  is  such  a  sense  of 
this  religious  obligation  in  the  minds  of  all  Chris- 
tians, that  they  are  ashamed,  if  they  are  detected  in 
acting  contrary  to  this  law. 

Paul  had  passed  through  the  ordeal,  represented 
by  the  judgment  seat.  He  was  brought  before  the 
judgment  seat  of  Christ.  Behold  him  on  his  way 
to  Damascus,  with  authority  to  destroy  the  disciples 
of  our  Lord.  He  was  met  by  our  Saviour.  No 
sheriff  was  sent  to  arrest  him.  The  simple  ques- 
tion was  put,  ^^Saul,  Saul,  why  persecutest  thou 
me?" — How  kindly  was  this  question  asked!  and 
yet  it  brought  the  persecutor  to  the  judgment  seat 
of  Christ!  He  himself  says:  "I  was  alive  without 
the  law  once;  but  when  the  commandment  came, 
sin  revived,  and  I  died."  He  was  apprehended,  and 
tried,  and  condemned,  and  slain,  by  the  simple  ques- 
tion of  the  Master!  ^'  Why  persecutest  thou  me?" 
Can  a  reason  be  given  for  this?  Yes:  he  felt  the 
force  and  power  of  divine  truth  that  accompanied 
the  question;  and  he  could  not  resist  it.  "Who  art 
thou.  Lord?"  "  I  am  Jesus  whom  thou  persecutest." 
A  very  mild  way  of  proceeding  with  a  judgment; 
but  it  had  the  desired  effect.  "Lord,  what  wilt  thou 
have  me  to  do?"  And  Paul  says,  in  the  verse  fol- 
lowing our  text,  "Knowing,  therefore,  the  terror 
of  the  Lord,  we  persuade  men;  but  we  are  made 
manifest  unto  God;  and  I  trust  also  are  made  ma- 
nifest in  your  consciences.^^  And  it  may  be  pro- 
6 


62 

per  to  remark,  that  the  original  word  here  trans- 
lated manifest^  is  rendered  appear,  in  the  text 
And  every  one,  who  is  brought  to  the  light  and 
knowledge  of  the  gospel,  must  appear,  or  be  made 
manifest,  at  the  judgment  seat  of  Christ,  in  the 
same  way. 

I  will  endeavour  more  fully  to  illustrate  my  mean- 
ing, by  referring  to  a  i^v^  particulars. — Our  blessed 
Saviour  declared,  that  those  who  loved  father  or 
mother,  wife  or  children,  houses  or  lands,  more  than 
him,  were  not  worthy  of  him.  Christians  are  obliged 
to  try  themselves  by  this  rule.  Do  you  love  any 
thing  mc^re  than  you  love  Christ?  If  you  do,  you 
are  not  worthy  of  him,  and  you  stand  condemned 
before  his  judgment  seat.  To  love  those  around  us, 
is  commendable;  but  nothing  should  be  allowed  to 
alienate  our  affections  from  our  Redeemer.  We  are 
required  to  become  his  disciples,  to  espouse  his 
cause,  and  to  follow  him  through  evil  report,  and 
through  good — and  yet  there  are  thousands  who  do 
not  obey  these  requirements,  although  they  acknow- 
ledge them  to  be  reasonable  and  just.  The  vain  ex- 
cuses of  men  for  neglecting  the  invitation  of  the 
Saviour,  are  set  forth  in  the  parable  of  the  supper. 
One  said,  "  I  have  bought  a  piece  of  ground,  and  I 
must  needs  go  and  see  it:  I  pray  thee  have  me  ex- 
cused." Another  said,  "I  have  bought  five  yoke 
of  oxen,  and  I  go  to  prove  them:  I  pray  thee  have 
me  excused.'^  A  third  said,  "'  I  have  married  a 
wife,  and  therefore  cannot  come."  He  did  not  even 
pray  to  be  excused. — Now,  whoever  has  heard  the 
invitations  of  our  Lord,  and  understands  the  nature, 
and  acknowledges  the  justice  of  his  requirements, 
and  yet  fails  to  comply  with  them,  stands  condemned 


BALLOU'S  NINE  SERMONS.  63 

before  the  judgment  seat  of  Christ.  In  this  manner, 
and  at  this  judgment  seat,  the  professions  of  men 
are  tested.  They  who  love  any  thing  more  than 
they  love  Christ,  are  not  worthy  of  him. 

Again.  Our  Saviour  said,  **With  what  judgment 
ye  judge,  ye  shall  be  judged."  When  the  Jews 
brought  the  woman  who  had  been  taken  in  adultery, 
and  desired  to  know  of  Jesus  what  his  judgment 
concerning  her  was,  our  blessed  Lord  used  the  fol- 
lowing language:  **  He  that  is  without  sin  among 
you,  let  him  first  cast  a  stone  at  her."  This  was 
the  judgment  seat  of  Christ.  And  the  accusers  felt 
the  power  and  force  of  our  Master's  decision.  ** Be- 
ing convicted  by  their  own  conscience,"  by  their 
own  sense  of  the  justice  of  his  judgment,  *'they 
went  out  one  by  one,  beginning  at  the  eldest,  even 
unto  the  last."  In  this  way,  and  at  this  bar,  the 
judgment  of  our  Lord  is  pronounced.  He  who  ven- 
tures to  bring  accusations  against  his  fellow  men, 
must  beware  lest  he  fall  into  condemnation  himself. 
"Whatsoever  ye  would  that  men  should  do  to  you, 
do  even  so  to  them."  This  is  the  law  of  Christ — 
and  this  law  constitutes  his  judgment  seat. 

Again.  Doctrines  must  be  tested  by  bringing 
them  to  the  judgment  seat  of  Christ.  Our  Saviour 
said,  "What  man  is  there  of  you,  whom,  if  his 
son  ask  bread,  will  he  give  him  a  stone?  Or  if  he 
ask  a  fish,  will  he  give  him  a  serpent?  If  ye,  then, 
being  evil,  know  how  to  give  good  gifts  unto  your 
children,  how  much  more  shall  your  Father  which 
is  in  heaven,  give  good  things  to  them  that  ask 
himV^  Look  at  the  judgment  seat  formed  by  this 
testimony: — God  is  much  better  to  mankind  than 
parents  are  to  their  children.    Can  any  doctrine  be 


64 

true  that  stands  opposed  to  this  statement?  No.  Can 
any  doctrine  be  true  which  supposes  that  God  either 
hates  or  will  ever  eternally  torment  any  of  his  crea- 
tures? No.  Is  there  a  parent  in  the  wide  world, 
who  could  be  brought  to  such  a  state  of  enmity 
against  his  offspring,  as  to  throw  them  into  eternal 
flames?  God  forbid!  This,  then,  is  the  judgment 
seat  before  which  the  doctrines  of  men  must  appear. 
And  every  doctrine  that  does  not  square  with  the 
laws  and  the  precepts  of  Christ,  must  and  will  come 
to  nought.  And,  thanks  be  to  Godl  the  light  of  the 
gospel  is  progressing;  and  the  human  intellect  is 
becoming  enlightened;  and  men  are  becoming  more 
and  more  philanthropic;  and  the  doctrines  which 
represent  God  as  the  enemy  of  his  creatures,  are 
consequently  fast  sinking  into  oblivion.  They  have 
been  tried  at  the  judgment  seat  of  Christ;  and  they 
have  been  condemned. 

My  hearers,  let  us  submit  every  thing  to  the  judg- 
ment seat  of  Jesus.  Let  us  ever  stand  before  his 
bar.  Let  our  professions,  our  feelings,  our  conduct, 
our  doctrines,  be  tried  by  his  law.  Let  every  one 
propose  the  questions  to  his  own  heart.  Are  my 
feelings  and  motives  consistent  with  the  directions 
of  the  Saviour?  Do  I  love  and  pray  for  my  ene- 
mies? Am  I  willing  to  suffer,  the  just  for  the  unjust? 

My  hearers,  the  principles  of  the  Christian  reli- 
gion, properly  understood  and  faithfully  practised, 
are  life,  and  peace,  and  joy.  They  afford  the  purest 
and  most  enduring  happiness  and  comfort.  But  let 
us  remember,  that  if  we  would  realize  those  enjoy- 
ments, we  must  carefully  hearken  to  the  voice  of 
the  wisdom  from  above.  *^  Her  ways  are  ways  of 
pleasantness,  and  all  her  paths  are  peace.'^ 


SERMON  IV 


Delivered  in  the  Lombard  Street  Church,   Sunday  Morning, 
November  9,  1834. 


THE  CRAFT  AND  CRIME  OF  ABSALOM. 

"  So  Absalom  stole  the  hearts  of  the  men  of  Israel." — 2  Sam.  xv.  6. 

The  language  of  the  text  embraces  a  subject  which 
indicates  great  ingratitude  in  a  son  toward  his  father. 
It  also  indicates  much  subtlety  in  prosecuting  an 
ungrateful  and  wicked  design.  It  furnishes  much 
admonition  that  we  ought  carefully  to  regard,  to 
render  us  cautious  how  we  are  deceived  by  the  false 
and  artful  pretensions  of  our  fellow  creatures. 

Absalom,  son  of  David,  had,  in  former  times, 
caused  his  father  much  trouble  and  distress.  He 
had  imbrued  his  hands  in  the  blood  of  a  brother — 
on  account  of  which  offence  he  was  obliged  to  flee 
his  country.  He  journeyed  to  Geshur,  in  Syria, 
where  he  abode,  until  his  father,  having  become  pa- 
cified toward  him,  was  induced  to  recal  him.  The 
efforts  of  Joab,  and  the  counsels  of  a  wise  woman 
of  Tekoah,  prompted  David  to  this  measure.  Absa- 
lom returned  to  Jerusalem;  but  instead  of  becoming 
a  dutiful  son,  instead  of  being  grateful  for  past  fa- 
vours and  present  privileges,  he  undertook  to  sup- 
plant his  father  in  the  affections  of  the  people,  in 
order  that  he  might  eventually  usurp  the  throne. 
6* 


66  BALLOU'S  NINE  SERMONS. 

In  the  accomplishment  of  his  object,  he  was  even 
willing  to  drive  the  venerable  king  from  his  beloved 
Jerusalem,  and  cause  him  to  become  a  fugitive  and 
a  stranger  in  a  strange  land. 

The  chapter  in  which  the  text  is  found,  mentions 
the  means  that  Absalom  adopted  to  supplant  his  fa- 
ther in  the  aflections  of  the  people.  He  placed  him- 
self "beside  the  way  of  the  gate,  and  when  any 
man  who  had  a  controversy  came  to  the  king  for 
judgment,"  Absalom  was  sure  to  meet  him  first, 
and  make  inquiry  as  to  whence  he  came,  and  what 
was  the  nature  of  his  controversy.  And  then  he 
would  say  unto  him,  "See,  thy  matters  are  good 
and  right — but  there  is  no  man  deputed  of  the  king 
to  hear  thee" — thus  intimating  that  David  was  inat- 
tentive to  the  interests  of  the  people.  x-Vnd  Absa- 
lom moreover  would  say,  "  0  that  /  were  made 
judge  in  the  land,  that  every  man  who  hath  any  suit 
or  cause  might  come  unto  me,  and  /would  do  him 
justice" — thus  artfully  intimating,  that  he  was  the 
man  who  should  be  judge  in  the  land — because  he 
would  see  that  justice  was  done  to  the  people.  B}^ 
these  means,  he  transferred  to  himself  all  the  confi- 
dence previously  reposed  in  the  integrity  of  the 
king.  But  the  work  was  not  yet  completed.  Ab- 
salom desired  the  people  to  believe  that  he  sincei'ely 
loved  them — "and  when  any  man  came  nigh  to 
him  to  do  him  obeisance,  he  put  forth  his  hand,  and 
took  him,  and  kissed  him.  And  on  this  manner  did 
Absalom  to  all  Israel  that  came  to  the  king  for  judg- 
ment: so  Absalom  stole  the  hearts  of  the  men  of 
Israel."  His  professions  of  love  were  designed  to 
impress  them  with  the  conviction,  that  were  he 
made  judge  in  the  land,  he  would  not  only  see  that 


67 

justice  was  done,  but  he  would  be  the  loving  friend 
of  the  people! 

Having  thus  stolen  the  hearts  of  the  men  of  Is- 
rael— for  theft  it  certainly  was — and  having  care- 
fully matured  all  his  wicked  designs,  Absalom  went 
to  his  father,  and  said,  "  I  pray  thee,  let  me  go  and 
pay  my  vow,  which  I  vowed  unto  the  Lord,  in 
Hebron.  For  thy  servant  vowed  a  vow  while  I 
abode  at  Geshur  in  Syria,  saying,  If  the  Lord  shall 
bring  me  again  to  Jerusalem,  then  I  will  serve  the 
Lord.'^  This  was  the  form  in  which  Absalom  laid 
his  subject  before  the  king.  David  was  a  pious 
man,  and  was  willing  that  his  son  should  go  to  He- 
bron to  pay  his  vow  to  the  Most  High.  And  ho 
said,  "Go  in  peace."  And  Absalom  went — but 
not  to  worship.  He  went  to  raise  the  standard  of 
rebellion  against  his  father!  The  trumpet,  when.first 
it  sounded,  proclaimed  that  Absalom  reigned  as 
king  in  Hebron!  "  And  there  came  a  messenger  to 
David,  saying,  The  hearts  of  the  men  of  Israel  are 
after  Absalom."  David  looked  around  him,  and  his 
eye  rested  upon  a  few  veteran  soldiers,  who  were  at 
his  command.  And  he  said,  "  Arise,  and  let  us  flee; 
for  we  shall  not  else  escape  from  Absalom:  make 
speed  to  depart,  lest  he  overtake  us  suddenly,  and 
bring  evil  upon  us,  and  smite  the  city  with  the  edge 
of  the  sword."  This  language  of  venerable  David 
is  very  touching — it  is  almost  enough  to  melt  a  heart 
of  stone!  He  had  nourished  and  brought  up  a  fa- 
vourite child — and  that  child  had  rebelled  against 
him!  Absalom  stood  in  hostile  attitude  toward  the 
lawful  king  of  Israel.  Ahithophel,  David's  coun- 
sellor, a  man  of  much  wisdom  and  experience,  was 
also  turned  against  him.    This  was  another  calamity. 


68 

David  prayed  that  the  counsel  of  Ahithophei  might 
come  to  nought;  and  then,  in  company  with  his 
followers,  he  fled  from  the  city,  and  crossed  over 
Jordan. 

By  this  time,  Absalom  had  obtained  possession 
of  Jerusalem,  and  had  collected  great  numbers  of 
the  men  of  Israel,  whose  hearts  he  had  stolen,  to 
fight  against  the  king.  Meanwhile  David's  army 
mightily  increased.  The  commanders  thereof  were 
specially  ordered  to  ^'deal  gently  with  the  young 
man,  even  with  Absalom.''  A  battle  ensued  in  the 
wood  of  Ephraim;  and  the  rebellion  that  originated 
in  the  fascinating  words  and  kisses  of  Absalom, 
ended  in  a  storm  of  war.  Twenty  thousand  of  the 
men  of  Israel  were  destroyed;  Absalom  lost  his 
life;  and  David  was  restored  to  his  authority  in  the 
land,  though  sorely  distressed  because  of  the  rebel- 
lion and  death  of  his  son. 

I  have  not  been  very  minute  in  attending  to  the 
history  of  our  subject;  and  as  you  are  supposed  to 
be  familiar  therewith,  it  is  not  necessary  to  be  more 
particular.  I  have  given  you  enough  of  the  general 
outline,  to  show  how  necessary  it  is  to  guard  against 
imposition  from  the  foolish  and  intriguing  preten- 
sions of  those  who  profess  to  love  us.— It  is  really 
astonishing  how  the  men  of  Israel  could  trust  a  man 
whose' professions  of  regard  and  attachment  were  so 
entirely  hypocritical.  Dut  people  love  to  be  flat- 
tered; and  flattery  has  such  an  cfiect  on  the  mind, 
as  frequently  to  draw  it  away  from  the  principles  of 
reason  and  justice.  If  the  men  of  Israel  had  paused 
a  moment  to  reason  on  the  subject,  they  surely 
would  not  have  been  so  cruelly  deceived  by  the 


BALLOU'S  NINE  SERMONS.  69 

hypocrisy  and  wickedness  of  Absalom.  He  pre- 
tended that  he  loved  them,  and  he  adopted  artful 
measures  to  convince  them  that  he  was  really  their 
friend;  yet  it  did  not  once  occur  to  the  people,  that 
Absalom  was  plotting  the  destruction  of  a  kind, 
and  forgiving,  and  affectionate  father!  You  clearly 
discover  wherein  they  were  deceived — and  you  also 
discover  the  cause  of  the  deception.  They  were  flat- 
tered into  blindness.  They  were  so  completely 
blinded  by  the  fascinating  words  and  kisses  of  Ab- 
salom, that  they  could  not  see  him  in  his  true  cha- 
racter. They  deemed  him  their  loving  friend,  and 
they  threw  themselves  into  his  arms,  and  thought 
themselves  safer  than  they  could  possibly  have  been 
in  the  arms  of  their  aged  and  experienced  king. 

The  text  declares,  that  ''  Absalom  stole  the  hearts 
of  the  men  of  Israel."  It  wdiS  theft.  This  supposes 
that  the  hearts  of  the  men  of  Israel  had  been  in  the 
possession,  and  were  the  rightful  property,  of  Da- 
vid their  king. 

Let  us  now  inquire,  what  Absalom  had  ever  done 
for  his  country,  to  signalize  either  his  wisdom,  va- 
lour, or  patriotism.  When  this  question  is  proposed, 
we  find  no  answer  that  is  favourable  to  Absalom. 
There  is  no  evidence  that  he  ever  exhibited  the  least 
patriotism,  or  that  he  ever  did  any  thing  for  the 
benefit  of  his  country.  But  such  was  not  the  case 
with  his  father.  The  hearts  of  the  men  of  Israel 
clave  to  David,  because  of  his  wisdom,  valour,  and 
patriotism.  You  remember  the  occasion  on  which 
Saul  aixl  his  men  of  war,  were  confronted  by  the 
Philistine  host,  on  the  eve  of  a  great  battle.  That 
boasting  champion,  Goliath,  had  challenged  any  man 
in  Saul's  army,  to  decide  the  battle  in  single  com^ 


70  BALLOU'S  NINE  SERMONS. 

bat.  But  who  was  prepared  to  go  up  against  this 
man  of  w^ar?  The  face  of  the  mightiest  gathered 
paleness  before  him!  At  this  juncture,  David,  who 
was  but  a  youth,  arrived  with  presents  to  his  bre- 
thren. He  heard  the  boast  of  the  giant — he  heard 
him  defy  the  armies  of  the  living  God — he  saw  that 
no  one  seemed  disposed  to  meet  the  foe — he  felt 
that  Israel  was  disgraced — he  could  not  endure  it — 
his  heart  burned  within  him,  and  he  said  to  Saul, 
"Let  no  man's  heart  fail;  thy  servant  will  go  and 
fight  with  this  Philistine."  And  he  met  him;  and 
with  his  sling  and  a  smooth  stone  he  destroyed  him; 
and  he  cut  off  Goliath's  head,  and  took  his  sword, 
and  brought  both  to  the  king  at  the  head  of  the  army. 
Thus  David  wrought  deliverance  in  Israel.  And 
when  he  bore  the  trophies  of  victory,  "the  women 
came  out  of  all  the  cities  of  Israel,  singing  and 
dancing,  to  meet  king  Saul,  with  tabrets,  with  joy, 
and  with  instruments  of  music.  And  the  women 
answered  one  another  as  they  played,  and  said,  Saul 
hath  slain  his  thousands,  and  David  his  ten  thou- 
sands.'' And  thus  David  gained  the  affections  of 
the  people,  and  their  hearts  were  never  surrendered 
to  any  other,  until  they  were  stolen  by  Absalom. 
They  were  stolen  by  craft,  and  directed  to  crime— 
and  the  whole  enterprize  ended  in  sorrow,  defeat, 
and  death! 

My  hearers,  our  subject  furnishes  a  salutary  cau- 
tion. We  should  not  hastily  accredit  any  man's 
professions  of  patriotism,  nor  hastily  believe  his  de- 
clarations of  ardent  love  to  his  country,  if  there  be 
no  corresponding  indication  in  his  conduct.  Do  not 
allow  yourselves  to  be  led  astray.     There  are  thou- 


71 

sands  of  men  who  have  their  eyes  on  entirely  selfish 
ends,  while  they  talk  about  their  desire  to  be  of  use 
to  their  fellow-citizens  .and  to  their  country.  I  have 
no  reference  whatever  to  any  particular  party  in 
politics.  I  am  speaking  of  the  depravity  of  man- 
kind. Every  man's  honesty  and  patriotism  must 
be  determined  by  his  actions,  and  not  by  his  words. 
**  The  tree  is  known  by  its  fruit.''  Many  men  have 
said,  in  effect,  "0  that /were  made  judge  in  the 
land,  that  every  man  who  hath  any  suit  or  cause, 
might  come  unto  me,  and  /would  do  him  justice," 
— when,  at  the  same  time,  self-elevation  was  his 
great  object.  Others  have  said,  *'If  we  can  only 
get  that  man  into  authority,  it  will  be  the  best  thing 
that  can  happen  for  the  interests  of  the  country"— 
while  the  fact  has  been,  that  those  very  persons 
were  seeking  ofHce  and  self-aggrandizement,  through 
the  influence  of  the  individual  whose  elevation  they 
so  strongly  urged! 

I  have  another  subject  in  view,  and  I  desire  your 
company  in  the  investigation  of  it.  It  has  a  bear- 
ing on  an  enterprize  which  is  carried  on  by  another 
class  of  people.  But  here  I  find  a  difficulty:  I  know 
not  how  to  unfold  the  subject,  because  I  do  not  wish 
to  give  offence  to  any  one;  and  I  would  carefully 
avoid  impugning  the  motives  of  those  of  whom  I 
shall  speak.  But,  my  friendly  hearers,  I  am  im- 
pelled by  a  sense  of  duty,  and  by  my  profession,  to 
bring  against  a  certain  class  of  community,  a  charge 
which  is  very  justly  represented  in  the  text.  Says 
the  hearer,  '*Who  docs  he  intend  to  accuse?  Some 
very  low  creatures,  I  suppose — some  very  impious 
persons."    My  friends,  .^  should  be  pleased  had  I 


72 

no  more  disagreeable  task  before  me.  But  I  have 
the  distressing  dut}^  to  perform,  of  informing  you, 
tliat  I  have  the  Christian  clergy  in  view, — the  doc- 
tors of  divinity,  who  profess  to  preach  the  gospel 
of  Jesus  Christ.  "  Surely,"  says  the  hearer,  "surely 
the  speaker  does  not  intend  to  bring  the  charge 
against  ihemP^  It  is  more  painful  to  me  to  make 
the  charge,  than  it  is  to  3^ou  to  hear  it.  But  the 
popular  clergy  have  committed  a  less  excusable 
theft  than  Absalom  committed.  "Wherein?"  They 
have  stolen  the  hearts  of  the  people,  not  from  an 
earthly  monarch,  as  Absalom  did,  but  from  our  Fa- 
ther in  heaven!  The  people  believe  what  they  have 
been  told,  and  they  love  the  clergy  better  than  they 
do  the  Almighty,  and  have  more  confidence  in 
them!  ^^  Is  that  a  fact?"  says  the  hearer.  Yes,  it  is. 
Do  not  the  clergy  inform  j^ou  that  the  Lord  is  full 
of  wrath  toward  poor  sinners,  and  that  you  are  in 
awful  danger  of  endless  destruction  from  the  drawn 
sword  of  divine  vengeance!  "  Yes."  And  how  is  it 
with  themselves?  Are  they  willing  to  yield  you  up 
to  such  destruction?  They  are  not.  They  inform 
you,  that  they  have  so  much  regard  for  your  best 
interests,  that  they  wish  to  place  you  in  such  a  situa- 
tion as  will  secure  you  from  the  eternal  vengeance 
of  your  Creator!  They  have  so  strong  an  affection 
for  you,  that  they  are  willing  to  converse  with  you 
day  and  night,  and  to  spend  and  be  spent  in  the  la- 
bour of  love,  if  they  can  but  save  one  poor  soul 
from  the  vengeance  of  offended  heaven!  And  the 
people  believe  them.  They  say,  "How  solemnly 
that  man  spoke  of  his  love  for  us!  he  must  be  a 
very  good  man."  People  will  listen  to  such  fasci- 
nating language,  and  they  will  give  up  their  hearts 


73 

to  the  ministers, — but  God  thereby  loses  the  affec- 
tions of  the  children  he  has  formed! 

There  is  one  particular  in  which  our  clergy  have 
improved  on  the  example  of  Absalom.  *^  Absalom 
stole  the  hearts  of  the  men  of  Israel."  And  herein 
his  sagacity  failed.  He  should  have  attempted  to 
steal  the  hearts  of  the  women  of  Israel;  and  in  the 
opinion  of  your  humble  servant,  if  he  had  succeed- 
ed in  so  doing,  he  would  have  succeeded  in  his  re- 
bellion. 

I  remarked,  that  our  clergy  have  improved  on 
Absalom's  example.  You  v/ill  generally  find,  that 
they  take  the  opportunity  to  visit  your  houses, 
when  the  father,  husband,  or  brother,  is  engaged  in 
his  business.  They  sit  down  with  the  wife  or  daugh- 
ter, as  the  case  may  be,  and  begin  the  conversation 
by  saying,  ^^  I  feel  concerned  for  your  welfare;  I 
fear  there  is  a  dreadful  doom  coming  upon  you. 
You  know  that  God  is  the  enemy  of  sinners,  and 
that  hell  is  the  certain  portion  of  every  unconverted 
soul.  I  come  out  of  pure  love, — shall  I  pray  with 
you?"  "Why,  yes."  He  kneels  down,  and  prays 
fervently.  He  then  tells  the  inmates  of  the  house 
how  ardently  his  heart  longs  for  their  salvation — 
and  how  sincerely  he  desires  to  save  them  from  the 
vengeance  of  Almighty  God!  They  look  upon  his 
visage,  and  behold  nothing  but  the  most  ardent  af- 
fection. '*  It  would  be  wicked,"  say  they,  **  to  re- 
fuse the  message  of  such  a  loving  friend!"  So  they 
give  their  hearts  to  the  minister,  and  think  they  are 
doing  right! 

Is  not  this  stealing  the  hearts  of  the  people  from 
the  Father  of  the  spirits  of  all  flesh?  Why  cannot 
mankind  perceive,  that  God  would  not  send  such 
7 


74 

affectionate  messengers,  if  what  they  say  be  true? 
If  he  be  really  so  wrathful  toward  mankind,  would 
he  send  such  loving  ministers?  If  God  were  our 
enemy,  he  would  send  ministers  of  wrath  and  indig- 
nation.— The  clergy  to  whom  I  have  referred,  pro* 
fess  to  come  in  the  name  of  God — and  yet  their 
object  seems  to  be  to  steal  the  hearts  of  women  and 
children  from  their  Creator!  I  do  not  intend  to  im- 
pugn their  motives.  They  may  themselves  be  de- 
ceived, and  think  that  they  love  the  people  better 
than  the  people  are  loved  by  the  Almighty.  If  they 
are  not  thus  deceived,  they  are  guilty  of  the  rank- 
est hypocrisy — of  which,  however,  I  do  not  accuse 
them.  I  believe  they  are  themselves  deceived. 
When  they  were  rocked  in  their  cradles,  the  same 
deception  prevailed  around  them.  They  were  sent 
to  colleges  and  theological  seminaries,  in  which  the 
doctrine  they  preach  was  taught.  It  has  been  care- 
fully instilled  into  their  minds — and  they  have  been 
deceived  thereby.  It  is  a  most  terrible  delusion. 
And  the  doctrine  which  gives  existence  to  it,  and 
sanctions  it,  and  enables  the  preachers  of  it  to  steal 
the  hearts  of  mankind  from  our  Father  in  heaven, 
must  of  necessity  be  false. 

In  a  former  part  of  this  discourse,  the  fact  was 
mentioned,  that  David  had  done  much  for  the  peo- 
ple of  Israel,  while  Absalom  had  done  nothing  for 
the  advantage  of  his  country.  It  is  also  worthy  of 
notice,  that  when  Absalom  professed  so  much  love 
for  the  men  he  deluded,  and  expressed  so  great  a 
desire  to  do  them  justice,  they  did  not  think  of  in- 
quiring whether  David  had  ever  wronged  them,  or 
whether  he  had  ever  ceased  to  love  them.     When 


75 

Absalom  kissed  them,  they  forgot  every  thing  but 
Absalom. 

Now,  should  mankind  institute  the  inquiry, 
**  Who  has  done  most  for  us,  God  or  the  clergy?" 
they  would  be  surprised  that  they  should  ever  have 
been  so  deluded  as  to  suppose  that  God  is  their 
enemy.  He  has  ever  loved  us.  **  Goodness  and 
mercy  have  followed  us  all  the  days  of  our  lives." 
No  one  will  pretend  that  God  ever  wronged  him — 
no  one  should  suppose  that  God  has  ever  ceased  to 
love  him.  The  sun  still  shines  on  the  good  and 
evil — the  rains  still  descend  on  the  just  and  the  un- 
just; and  to  these  visible  objects  our  Saviour  refer- 
red, as  proofs  of  the  Creator's  universal  love. 

My  Christian  friends,  the  man  who  can  preach 
the  love  of  God,  will  never  have  much  to  say  about 
his  own.  How  weak,  how  limited,  is  human  love, 
when  compared  with  the  love  of  our  Father  in  hea- 
ven! He  loved  the  world,  when  the  world  was 
dead  in  sin.  And  before  ministers  of  the  gospel 
can  rightfully  lay  claim  to  the  hearts  of  the  chil- 
dren of  men,  they  must  prove,  not  by  words  only, 
but  by  deeds,  that  their  love  is  stronger  than  the 
love  of  God.  Let  them  remember,  that  "Christ 
died  for  the  ungodly,"  and  that  in  this  the  bound- 
less love  of  heaven  was  commended  to  all  mankind. 

My  desire  is,  that  your  hearts  may  never  be  sto- 
len. '^Son,  give  me  thy  heart."  Do  not  love  any 
thing  so  well  as  you  love  your  Creator.  If  there  is 
no  safety  in  Hivi,  there  surely  can  be  no  safety  in 
man.  Well  did  the  Apostle  say,  "  We  preach  not 
ourselves;  but  Christ  Jesus  the  Lord;  and  ourselves 
your  servants,  for  Jesus'  sake."    0  that  preachers 


76  BALLOU'S    NINE    SERMONS. 

would  imitate  Paul's  example!  0  that  they  would 
say  less  about  their  oivn  love,  and  more  about 
the  love  of  Christ!  '^For  the  love  of  Christ  con- 
straineth  us;  because  we  thus  judge,  that  if  one  died 
for  all,  then  were  all  dead;  and  that  he  died  for  all, 
that  they  who  live,  should  not  henceforth  live  unto 
themselves,  but  unto  him  who  died  for  them,  and 
rose  again." 


SERMON  V 


Delivered  in  the  Callowliill  street  Church,  Sunday  evening^,. 
November  9,  1 834. 


INFLUENCE  OF    DIVINE  GRACE. 

"  What  shall  we  say  then  ?  Shall  we  continue  in  sin  that  grace 
may  abound?  God  forbid:  how  shall  we  that  are  dead  to  sin^live  any 
longer  therein?" — Romans,  vi.  1,  2. 

It  is  evident  from  the  mode  of  expression  in  the 
first  member  of  our  text,  that  the  writer  had  allusion 
to  something  he  had  before  said  or  written.  His  lan- 
guage is,  ''What  shall  we  say  thenl''^  that  is,  if 
what  I  have  stated,  and  attempted  to  prove,  be  grant- 
ed, what  inference  shall  we  draw  from  such  princi- 
ples } — It  is  also  evident,  that  the  Apostle,  when  he 
wrote  these  words,  v^ras  conscious'that  his  opposers 
would  start  an  objection  to  his  doctrine;  and  that  he 
intended  to  propose  their  objection  in  plain  terms, 
and  meet  it  directly  by  his  reply.  He  well  knew 
that  he  had  laid  down  principles,  in  the  argument 
which  precedes  our  text,  that  would  induce  the  ene- 
mies of  the  religion  of  Jesus  to  say,  ''If  that  doctrine 
be  true,  we  may  live,  and  continue  to  live,  in  sin — 
for  according  to  yeur  doctrine,  grace  will  abound  let 
us  sin  as  we  may.^^ 

To  place  this  subject  in  a  proper  light,  we  must 
refer  to  the  preceding  chapter,  and  there  learn  what 
the  Apostle  had  said,  of  which  his  opposers  would; 
7* 


78 

make  such  a  wicked  use.  The  Apostle  is  there  draw- 
ing, as  it  were,  ^parallel  between  the  condition  of 
mankind,  as  they  stood  in  relation  to  Adam,  and 
as  they  now  stand  in  relation  to  Jesus  Christ.  And 
we  clearly  discover  that  the  argument  was  designed 
to  show,  that  as  sin  and  condemnation  had  univer- 
sally extended  over  the  human  race,  as  they  stood 
in  relation  to  the  first  man  Adam  ;  so  grace,  and  jus- 
tification by  grace,  through  the  righteousness  of  the 
Redeemer,  was  equally  extensive.  In  the  18th  verse 
of  the  5th  chapter,  the  Apostle  brings  his  argument 
to  a  conclusion  in  these  words:  "Therefore," — (al- 
luding to  what  he  had  already  proved) — *'  There- 
fore, as  by  the  offence  of  one,  judgment  came  upon 
all  men  to  condemnation;  even  so,  by  the  righteous- 
ness of  one,  the  free  gift  came  upon  all  men  unto 
justification  of  life."  My  friends,  will  you  be  pleas- 
ed to  remember  these  words,  and  when  you  retire 
to  your  houses,  turn  to  your  Bibles,  and  read  this 
chapter  carefully,  noticing  the  18th  verse  particular- 
ly. I  will  now  ask  you  this  question:  Do  you  believe 
that  any  of  the  preachers  of  the  present  day,  who 
■profess  to  preach  Universal  Salvation — or  any  who 
have  believed  in  that  sentiment  since  the  days  of  the 
Apostles,  are  able  to  state  that  doctrine  in  fewer 
words  than  the  Apostle  has  stated  it,  in  the  text 
just  recited  ?  Never  were  words  fuller  of  meaning, 
or  more  easy  to  be  understood.  Mark  the  language 
— ''even  so" — not  kal/-w ay,  hui entirely — "even 
so  by  the  righteousness  of  one,  the  free  gift  came 
upon  all  men  unto  justification  of  life."  Just  as  cer- 
tainly as  came  the  judgment  upon  all  men  unto  con- 
demnation, justification  untolife  came  upon  all  men, 


BALLOU^S    NINE    SERMONS.  79 

through  the  righteousness  of  Jesus  Christ,  by  the 
free  gift  of  God. 

The  Apostle  was  acquainted  with  the  objection 
that  the  Jew  would  immediately  bring  against  his 
argument.  He  knew  that  the  Jew  would  say,  "If 
this  doctrine  be  true,  what  authority  is  there  in  the 
law  ?  '  For  it  is  written,  cursed  is  every  one  that  con- 
tinueth  not  in  all  things  which  are  written  in  the 
book  of  the  law  to  do  them."^  Well,  the  Apostle 
had  by  no  means  contradicted,  but  rather  substanti- 
ated, this  position.  He  said,  "judgment  came  upon 
all  men  unto  condemnation,"  "  for  that  all  have  sin- 
ned.'' He  meets  the  objection  that  the  Jew  would 
bring  from  the  law,  as  follows:  '^Moreover,  the  law 
entered,  that  the  offence  might  abound."  Did  you 
ever  think  of  these  words?  We  should  naturally 
suppose  that  the  law  was  made  to  prevent  offences! 
**  Moreover,  the  law  entered,  that  the  offence  might 
abound."  Very  remarkable  words,  indeed!  What 
could  the  Apostle  have  meant  ?  He  declares,  that 
**  where  there  is  no  law,  there  is  no  transgression." 
A  man  might  do  whatever  his  inclination  proposed, 
and  commit  the  vilest  enormities — but  they  could 
not  be  called  sin^  where  there  was  no  law.  The  law 
was  given  that  cognizance  might  be  taken  of  sin, 
and  that  men  might  know  that  certain  acts  consti- 
tuted transgression.  For  there  could  be  no  such 
thing  as  transgression  or  sin,  unless  there  was  a  law. 
*^  Moreover,  the  law  entered,  that  the  offence  might 
abound."  ^'But  where  sin  abounded,  grace  did 
much  more  abound."  Mark  this — He  says,  ''all 
have  sinned,"  and  he  also  declares,  **  where  sin 
abounded,  grace  did  much  more  abound;  that  as  sin 
hath  reigned  unto  death,  even  so  might  grace  reign 


80 

through  righteousness^  nnto  eternal  life,  by  Jesus 
Christ  our  Lord."  The  next  words  compose  our 
text.  ^*  What  shall  we  say  then  ?'  Shall  we  continue 
in  sin  that  gi^ace  may  abound  ?" 

Now  rises  up  the  objector,  and  says,  ''  Paul,  if 
your  doctrine  be  true,  I  may  go  on  and  commit  sin, 
and  grace  will  abound  much  more;  and  I  might  as 
well,  and  better  too,  go  on  indulging  in  sin."  This 
was  the  objection  which  the  enemies  of  the  doctriae 
of  Jesus,  brought  in  those  days.  Paul  knew  it,  and 
you,  my  hearers,  are  familiar  with  the  same  objec- 
tion, which  our  opposers  urge  against  us  now.  Their 
language  is,  ^*  If  we  believed  as  you  say  you  do,  we 
should  not  care  how  we  lived;  we  should  unbridle 
our  passions,  and  go  on  indulging  in  sin. "  I  have  not 
a  doubt  that  they  think  they  would.  I  charitably  be- 
lieve they  are  sincere.  But  they  are  greatly  deluded. 
They  do  not  understand  the  doctrine  they  oppose. 
Before  any  person  is  a  suitable  judge  of  the  conse- 
quence of  believing  a  doctrine,  he  must  believe  it. 
Let  our  opposers  first  believe  the  doctrine  we  preach, 
and  then  let  them  say  whether  they  are  disposed  to 
commit  all  kinds  of  sin. 

You  see  the  position  I  am  obliged  to  take.  We 
state,  that  where  sin  abounds,  grace  much  more 
abounds,  resulting  in  justification  unto  life  eternal. 
Thus,  grace  through  Christ,  is  as  positive,  universal, 
and  efficient,  as  was  sin  and  condemnation,  through 
the  medium  of  the  first  man  Adum.  And  what  I 
have  to  show,  if  I  succeed  in  my  undertaking,  is, 
that  an  understanding  of  the  superabounding  of  grace 
beyond  all  sin,  does  not  necessarily  or  naturally  lead 
people  to  commit  sin  ;  but  leads  them  away  from 
sin;  and  that  the  Apostle  here  gives  the  only  ration- 


81 

al  answer  which  can  possibly  be  given  to  the  objec- 
tion. ^^How  shall  we  that  are  dead  to  sin,  live  any 
longer  therein  ?"  There  is  nothing  that  can  prevent 
man  from  continuing  in  sin,  but  becoming  dead  to 
sin.  He  who  is  dead  to  sin,  has  no  disposition  to 
perform  a  sinful  act. 

I  shall  illustrate  this  subject,  by  reference  to  cer- 
tain facts  recorded  in  the  Scriptures.  I  do  it  be- 
cause the  facts  to  which  I  shall  refer,  are  amply  suf- 
ficient for  the  work.  I  do  it  more  particularly,  lest 
the  hearer  should  say  the  speaker  is  a  contriver  of 
his  own  arguments.  I  desire  you  to  notice,  that  I 
make  use  of  no  arguments  which  the  Scriptures 
themselves  do  not  furnish;  and  I  hope  the  congrega- 
tion will  bear  me  witness,  that  I  rest  my  argument 
on  the  testimony  of  the  Bible,  that  if  there  be  any 
deception,  it  is  to  be  attributed  to  the  Word,  which 
we,  as  Christians,  take  to  be  our  guide. 

The  first  instance  to  which  I  shall  refer,  to  illus- 
trate the  doctrine  advanced,  is  the  case  of  the  abomi- 
nable wickedness  of  Joseph's  brethren.  And  while 
I  do  this,  I  desire  the  hearer  to  keep  an  eye  on  the 
several  points.  First,  the  abounding  of  sin.  Give 
your  thoughts  free  scope;  do  not  undertake,  in  any 
instance,  to  diminish  the  heinous  nature  of  sin.  Give 
to  it  all  the  latitude  it  naturally  takes;  and  when  you 
have  looked  carefully  at  the  abounding  of  sin,  look 
with  equal  care  on  the  other  hand,  and  see  grace 
abounding  much  more  than  sin.  In  this  instance  we 
shall  either  show,  that  where  sin  abounded,  grace  did 
much  more  abound,  or  we  shall  fail  to  gain  our  point. 
Then  we  shall  speak  as  to  the  consequences — that  is, 
are  those  with  whom  grace  much  more  abounds  in- 


82  BALLOU'S   NINE  SERMONS. 

duced  to  go  on  and  commit  more  sin?  Or  does  it 
make  them  dead  to  sin  ?  We  can  certainly  keep  these 
three  points  in  our  recollection. 

You  have  read  the  history  of  Joseph  and  his  bre- 
thren, and  it  is  familiar  to  you  all.  For  that  reason 
1  select  it  as  an  illustration.  I  am  sure  that  none  of 
you  are  ignorant  of  the  wicked  conduct  of  Joseph's 
brethren  towards  him.  Could  hearts  on  earth  be 
harder  than  their's  ?  They  knew  how  their  venera- 
ble father  loved  that  child — how  tenderly  and  afifec- 
tionately  he  regarded  him  ;  and  they  knew  he  was 
their  brother, — and  yet  in  an  evil  hour,  being  moved 
by  envy  and  deadly  hatred,  they  tore  him  from  the 
bosom  of  their  father — they  sold  him  into  slavery; 
and,  in  their  purposes,  they  bade  their  brother  Joseph 
an  eternal  farewell  !  Now  observe  how  they  endea- 
voured-to  cover  their  iniquity.  They  took  his  coat  of 
many  colours,  and  rent  it,  so  that  it  should  not  ap- 
pear to  have  been  done  by  design.  This  coat  they 
dipped  in  the  blood  of  a  kid,  to  make  it  appear  that 
some  evil  beast  had  devoured  the  child.  Then  they 
coolly  took  the  coat,  carried  it  to  their  father,  and 
spread  it  out  before  him.  Their  language  was,  "  Fa- 
ther is  this  thy  son's  coat?  We  found  it."  No  soon- 
er did  the  venerable  father  behold  the  bloody  gar- 
ment, than  he  exclaimed,  <^  Surely  Joseph  is  torn  in 
pieces;  an  evil  beast  has  devoured  him."  The  dear 
old  man  did  not  suspect  his  children  of  being  con- 
cerned in  such  an  outrage;  yet  they  could  stand  by, 
with  hearts  hard  enough  to  see  their  father  in  such 
anguish,  and  not  relent.  They  tried  to  comfort  him, 
to  be  sure;  but  he  refused  all  comfort,  and  said,  '*  I 
will  go  down  into  the  grave  unto  my  son  mourn- 
ing."— But  I  must  make  this  story  short,  for  two 


BALLOtj's  NINE   SERMONS.  83 

reasons:  First,  I  shall  not,  if  1  detain  you  longeron 
this  part  of  the  subject,  have  so  much  time  to  refer 
to  other  particulars;  and  secondly,  your  recollection 
of  the  whole  story  precludes  the  necessity  of  enlarg- 
ing. You  recollect  that  Joseph  was  soon  raised  to 
authority,  and  became  governor  of  Egypt,  and  stood 
next  in  authority  to  Pharaoh  the  king.  He  had  fore- 
seen in  a  dream  which  Pharaoh  had,  that  there 
would  be  seven  years  of  plenty  throughout  the  land, 
succeeded  by  a  severe  famine  of  equal  duration.  He 
was  therefore  appointed  by  the  king  to  be  lord  over 
Egypt;  and  he  prudently  stored  the  abundance  of 
the  products  of  the  seven  years  of  plenty,  to  serve 
during  the  seven  years  of  famine,  which  were  to 
follow. 

Now,  my  friends,  you  have  a  right,  and  so  have 
I,  to  believe,  that  while  Joseph  w^as  doing  this  work, 
and  storing  up  the  corn  in  Egypt,  he  very  frequently 
thought  of  his  brethren.  With  what  intention  did 
Joseph  labour  until  the  time  of  the  famine.'*  He  be- 
lieved that  the  famine  would  compel  his  brethren  to 
come  down  into  Egypt.  With  a  kind  and  friendly 
heart,  no  doubt,  he  thought  of  and  intended  the  bene- 
volence which  he  afterwards  displayed.  He  thought 
the  time  would  soon  arrive,  when  he  should  be  en- 
abled to  supply  the  w^ants  of  his  brethren  from  his 
own  stores.  The  years  of  famine  came,  and  multi- 
tudes from  the  adjacent  country  rushed  into  Egypt, 
and  Joseph  was  looking  out  from  day  to  day,  to  see 
his  brethren.  His  heart  was  ripe  for  it — he  was  full 
of  grace  towards  them.  He  desired  to  see  them,  and 
by  and  by  they  came,  and  he  knew  them,  but  they 
knew  not  him. 

Let  me  pause  a  moment:  I  can  hardly  proceed 


64 

with  this  account,  without  remarking  how  exactly 
it  answers  to  our  benevolent  Jesus,  who  was  the 
bread  of  God,  who  came  down  out  of  heaven  to  give 
life  to  the  world.  How  often  have  I  contemplated, 
with  a  grateful  heart,  heaven's  unbounded  love  to 
the  human  race;  and  how  ardently  have  I  prayed 
that  all,  cf// might  become  the  happy  and  blessed  par- 
takers of  this  bread  of  life,  which  Jesus  brought  to 
mankind.  Did  Joseph  know  his  brethren  before 
they  knew  him  ?  Yes,  yes,  my  hearers;  and  Jesus 
knows  us  before  we  know  him.  Jesus  knows  the 
transgressors,  and  knows  them  to  be  the  objects  of 
love,  grace,  and  mercy,  while  he  is  yet  a  stranger 
to  them. 

After  Joseph  had  passed  his  brethren  through  cer- 
tain trials  and  afflictions  that  were  necessary  to  make 
them  sensible  of  their  wickedness — and  when  he  was 
under  the  necessity  of  retiring  from  their  presence 
that  he  might  weep  in  secret  for  the  love  he  bore 
them,  it  came  to  pass  at  last,  as  he  could  no  longer 
hide  himself  from  them,  that  he  dispersed  the  Egyp- 
tians, and  stood  confessed  before  them.  **I  am  Jo- 
seph, your  brother,  whom  you  sold  into  Egypt." 
And  they  were  troubled  at  his  presence.  How  sur- 
prised were  they  to  think  that  they  stood  before  the 
lord  of  the  land  of  Egypt  !  Joseph  could  now  do 
what  he  pleased  with  them  ;  they  could  not  resist 
him — they  were  now  in  his  hands.  He  was  once  in 
their's,  and  they  maltreated  him,  and  sold  him  as 
a  slave.  They  are  now  in  his  hands,  and  at  his  en- 
tire disposal.  And  what  does  he  do  ?  Hearken,  my 
hearers,  hearken  to  the  words  of  mercy  which  fell 
from  the  lips  of  the  benevolent  Joseph.  Are  they 
not  enough  to  break  the  heart,  though  it  were  of 


85 

marble  ?  "  I  am  Joseph,  your  brother,  whom  you 
sold  into  Egypt;  be  not  grieved  nor  angry  with  your- 
selves that  ye  sold  me  hither,  for  God  did  send  me 
before  you  to  preserve  life.'^  He  prepares  his  own 
table;  invites  his  brethren  to  sit  down;  serves  them 
with  an  abundance  of  food  ;  provides  them  all  the 
good  things  of  Egypt;  makes  them  welcome  to  all, 
without  taking  one  farthing  of  their  money  ;  and 
blesses  them  to  the  fulness  of  his  power,  and  to  the 
fulness  of  all  their  wants. 

Now,  my  hearers,  what  think  you  of  this  ?  Did 
not  grace,  in  this  instance,  abound  much  more  than 
sin  ?  Does  not  this  appear  lovely!  Behold  the  tear 
of  compassion  trickling  down  the  cheek,  and  listen 
to  the  gracious  words  proceeding  from  the  lips  of 
the  lovely  Joseph ! 

Well,  says  the  hearer,  "  We  discover  two  things 
you  have  mentioned:  we  see  the  aggravation  of  sin, 
on  the  one  hand;  and  grace  abounding  much  more 
than  sin,  on  the  other."  Now  comes  the  last  point. 
What  was  the  consequence  ?  Did  the  brethren  say, 
'*  Joseph,  we  are  very  much  surprised;  you  are  more 
merciful  than  we  could  think  of; — if  we  had  been 
told  that  we  should  meet  with  Joseph,  and  that  he 
was  lord  of  the  land,  we  should  not  have  come  here; 
and  now  we  find  you  here  with  this  authority,  and 
you  are  so  full  of  merey  as  to  forgive  us  all  our 
wrong:  and  not  only  so,  but  you  are  afraid  lest  we 
should  be  grieved  with  ourselves  because  we  sold 
you  !  Such  mercy  is  beyond  all  expectation.  If 
the  question  had  been  proposed  to  us,  What  favour 
do  you  desire  ?  we  should  not  have  asked  for  so 
much  as  this.  But,  Joseph,  you  are  very  imprudent 
—you  have  forgiven  us  all  our  transgressions,  and 
S 


S6 

our  evil  conduct  towards  you  has  not  alienated  your 
affection  from  us;  we  say  you  are  very  imprudent, 
and  we  may  as  well  go  on,  and  do  you  all  the  harm 
in  our  power."  Says  the  hearer,  ''  It  is  impossible. 
I  know  they  did  not.'^  And  why  did  they  not? 
Every  person  present  is  ready  to  assign  the  reason 
—"  They  could  not  do  it."  The  love  that  Joseph 
manifested  towards  them  reached  their  hearts,  and 
filled  them  with  the  same  spirit  of  love  towards  him. 
They  were  dead  to  the  envy  and  hatred  they  for- 
merly felt — dead  to  the  sin  they  had  before  commit- 
ted; and  now  they  loved  Joseph,  and  Joseph  loved 
them;  and  it  was  impossible  for  them  to  feel  towards 
Joseph  as  they  formerly  did.  Now  our  text  inquires, 
"  How  shall  we  that  are  dead  to  sin  live  any  longer 
therein  ?"  The  subject  is  as  clear  as  the  sun  at  noon 
day;  and  you  must  know,  that  it  was  the  goodness 
and  compassion  of  the  benevolent  Joseph  towards 
those  brethren,  that  softened  their  hearts  and  filled 
them  with  love.  And  this  love  was  his  security 
against  their  evil  conduct  in  future. 

We  will  now  try  another  case.  You  recollect  that 
some  of  the  enemies  of  Jesus  accused  him  of  being  a 
friend  of  publicans  and  sinners;  and  in  his  reply  to 
the  accusation,  he  used  several  parables.  Among 
others,  is  the  following  :  "  There  was  a  certain  man 
had  two  sons;  and  the  younger  of  them  said  to  his 
father,  Father,  give  me  the  portion  of  goods  that  fall- 
ethtome.  And  he  divided  unto  them  his  living. 
And  not  many  days  after,  the  younger  son  gathered 
aU  together,  and  took  his  journey  into  a  far  country, 
and  there  wasted  his  substance  with  riotous  living." 
Now  look  at  this   youth — how  much  was  he  like 


BALLOU^S   NINE   SERMONS.  S7 

many  are  at  the  present  day.  Did  he  go  to  his  father, 
as  he  should  have  done,  and  say,  "I  am  young  and 
need  counsel  of  thee:  give  me  some  advice  respect- 
ing the  improvement  of  my  time  and  talent?'^  No, 
he  did  not.  No  such  advice  was  asked  for.  The 
language  of  his  conduct  was,  "  I  am  tired  of  your 
way  of  living;  the  duties  you  have  imposed  on  me 
do  not  accord  with  my  wishes — I  do  not  feel  con- 
tented— I  believe  I  could  do  much  better  with  my 
property  if  I  go,  than  if  I  remain  with  you;  give 
me  what  falls  to  me."  He  did  not  ask  for,  but  re- 
pudiated, the  counsel  of  his  father.  "  I  shall  be 
happy  to  have  the  property  in  my  own  hands;  it 
will  be  safer  than  in  yours."  How  many  poor, 
vain  young  men,  in  all  ages,  have  deceived  them- 
selves in  the  same  way!  They  have  felt  that  if  they 
could  get  away  from  parental  restraint,  they  could 
enjoy  happiness,  and  delight  themselves  with  all 
good  things; — but  it  generally  turns  out  as  it  did  in 
the  parable.  They  dissipate  health  and  property, 
and  plunge  themselves  into  the  depths  of  ruin  and 
distress.  This  youth  lost  all  his  property,  became 
a  poor  beggar,  destitute  and  forlorn;  and  in  this  con- 
dition joined  himself  to  a  citizen  of  the  country, 
and  was  sent  into  the  fields  to  feed  swine.  And  "a 
famine  arose  in  the  land,  and  he  began  to  be  in 
want;  and  he  desired  to  be  fed  with  the  husks  that 
the  swine  did  eat,  and  no  man  gave  unto  him."  In 
this  condition  he  came  to  himself.  He  had  been 
wandering  in  his  mind;  and  so  it  is  with  every  sin- 
ner. He  departs  from  the  path  of  truth,  in  hopes 
of  being  rendered  happy  by  it.  What  a  mistake! 
Many  people  would  indulge  in  sin,  were  it  not  that 
Ihey  fear  they  shall  be  punished.     There  are  some 


88  BALLOU'S  NINE  SERMONS. 

who  say,  they  would  go  on  in  sin,  if  there  was  to 
be  no  piinishmeat  in  eternity, — regardless  of  the 
punishment  received  in  the  earth.  Our  opposers 
are  under  this  kind  of  restraint,  according  to  their 
own  acknowledgment.  They  would  delight  in  sin. 
if  they  could  persuade  themselves  to  believe  that 
they  would  not  be  banished  from  the  favour  of 
heaven r 

To  return  to  the  parable.  What  did  the  youth 
say  when  he  came  to  himself?  *^How  many  hired 
servants  of  my  father's  house  have  bread  enough 
and  to  spare,  and  I  perish  with  hunger?  I  will  arise 
and  go  to  my  father,  and  will  say  unto  him.  Father, 
I  have  sinned  against  heaven,  and  before  thee;  and 
am  no  more  worthy  to  be  called  thy  son:  make  me 
as  one  of  thy  hired  servants."  He  was  so  hungry 
and  so  wretched,  that  he  was  now  willing  to  take  the 
place  of  a  servant,  if  he  could  only  eat  bread  in  his 
father's  house.  He  could  well  remember  when  he 
moved  in  the  family  circle  at  home;  when  he  had 
waiters  around  him  at  his  command;  when  he  basked 
as  it  were  in  the  sunbeams  of  affection  and  love. 
But  now  he  felt  that  those  days  were  past.  He  was 
even  willing  to  yield  up  his  sonship.  "I  am  no 
more  worthy  to  be  called  thy  son."  How  painful 
the  thought!  a  son  ready  to  give  up  his  sonship!  I 
have  transgressed;  let  me  serve  thee:,  let  me  till  the 
soil;  let  me  labour;  I  will  do  any  thing, — only  give 
me  bread! 

You  have  noticed  the  experience  of  this  youth, 
and  you  have  observed  the  humiliating  consequence 
of  his  folly.  What  did  the  father  say  in  reply? 
Did  he  reproach  his  son,  and  teil  him  that  he  had 
dishonoured  the  family,  and  conducted  sa  badly  that 


BALLOU^S  NINE  SERMONS.  89 

it  would  be  inconsistent  witn  his  designs  and  his 
justice,  to  grant  him  the  privileges  of  a  child?  No, 
not  a  word  like  it.  What  did  he  say?  Do  you  re- 
collect the  first  words  his  father  uttered  on  this  oc- 
casion? "  But  the  father  said  to  the  servants,  Bring 
forth  the  best  robe,  and  put  it  on  him;  and  put  a 
ring  on  his  hand,  and  shoes  on  his  feet.  And  bring 
hither  the  fatted  calf,  and  kill  it,  and  let  us  eat  and 
be  merry.  For  this  my  son  was  dead,  and  is  alive 
again;  he  was  lost,  and  is  found."  All  this  was  in- 
tended as  a  demonstration  of  the  joy  of  the  father, 
on  that  happy  occasion.  Now  what  do  you  see  in. 
this?  You  see  that  grace  abounded  much  more  than- 
sin.  Sin  had  abounded  on  the  part  of  the  son;  but 
on  the  part  of  the  father,  grace  abounded  much 
more. — The  question  now  comes  up,  namely,  what 
effect  had  this  superabundance  of  grace  on  the  feel- 
ings of  the  son?  Did  he  say,  **  Father,  I  am  sur- 
prised at  your  kindness;  I  did  not  expect  this.  You 
are  very  imprudent.  I  shall  certainly  go  away 
again.  I  will  dishonour  you  more  than  ever;  for  I 
perceive  that  all  my  sin  has  not  alienated  your  af- 
fection. You  seem  to  love  me  more  than  before, 
and  I  find  that  where  sin  abounds,  grace  much  more 
abounds;  so  that  I  may  as  well  commit  all  the  sin  I 
can!"  He  did  not  say  so,,  did  he?  No.  Now  I  ask 
you  this  question.  Why  did  he  not?  Your  candid 
answer  is,  ^*  Because  he  could  not — he  was  dead  to 
sin,  and  did  not  desire  to  leave  his  father's  house.'" 
And  why  did  he  not?  Because  the  grace  flowing 
from  his  father^s  heart  produced  an  equilibrium  of 
love  and  affection.  He  and  his  father  enjoyed  the 
society  of  each  other — they  sat  down  and  supped 
together;  This  was  the  pleasure  grace  was  capable 
8* 


90 

of  producing  in  the  heart  of  a  transgressor  then, 
and  it  will  do  the  same  now.  And  I  presume  you 
are  ready  to  allow,  that  the  abounding  of  grace  had 
not  any  tendency  to  lead  this  youth  into  a  repeti- 
tion of  his  sins. 

I  will  ask  your  attention  to  another  circumstance, 
illustrative  of  the  same  subject. — You  remember 
that  Simon  the  pharisee  invited  the  Saviour  to  dine 
with  him,  and  Jesus  accepted  the  invitation.  What 
it  w^as  that  induced  Simon  to  give  this  invitation, 
we  are  not  informed.  But  probably  it  was,  that  Si- 
mon had  heard  of  the  fame  of  the  Saviour;  and  the 
question  arose,  whether  Jesus  was  a  true  prophet, 
or  an  impostor;  and  he  thought  if  he  could  get  him 
to  his  house,  he  could  decide  the  question.  Jesu5 
went.  And  a  woman  who  was  a  sinner — (you  will 
observe,  that  the  pharisees  used  the  same  terms  that 
are  now  in  use,  sinner  and  saint) — a  woman  came 
in  with  an  alabaster  box  of  very  precious  ointment, 
to  anoint  the  head  of  our  Lord.  She  also  washed 
his  feet  with  her  tears,  and  wiped  them  with  the 
hair  of  her  head.  Simon  stood  a  silent  spectator — 
He  looked  on  and  reflected,  and  came  to  the  conclu- 
sion in  his  own  mind,  that  if  this  man  were  a  pro- 
phet, he  would  know  what  manner  of  woman  this 
was;  and  she  being  a  sinner,  he  thought  that  Jesus 
was  also  a  sinner,  and  an  impostor.  He  made  up 
his  mind,  I  suppose,  to  permit  the  thing  to  pass  off 
quietly,  and  to  allow  his  guest  to  depart  as  soon 
as  he  pleased.  But  the  matter  concluded  dif- 
fe^entl3^  Jesus  said,  '*  Simon,  I  have  somewhat  to 
say  unto  thee.  And  he  said.  Master,  say  on.  There 
was  a  certain  creditor,  which  had  two  debtors:  the^ 


91 

one  owed  five  hundred  pence,  and  the  other  fifty. 
And  when  they  had  nothing  to  pay,  he  frankly  for- 
gave them  both.  Tell  me,  therefore,  which  of  them 
\vill  love  him  most?  Simon  answered,  and  said,  I 
suppose — [he  said  he  supposed,  but  he  kjiew  all  the 
time] — I  suppose  that  he  to  whom  he  forgave  most. 
And  he  said  unto  him,  thou  hast  rightly  judged. 
And  he  turned  unto  the  woman,  and  said  unto  Si- 
mon, Seest  thou  this  woman?  I  entered  into  thy 
house,  thou  gavest  me  no  water  for  my  feet:  but 
she  hath  washed  my  feet  with  tears,  and  wiped  them 
with  the  hairs  of  her  head.  Thou  gavest  me  no  kiss: 
but  this  woman,  since  the  time  I  came  in,  hath  not 
ceased  to  kiss  my  feet.  My  head  with  oil  thou  didst 
not  anoint:  [oil  is  a  much  cheaper  article  than  oint- 
ment,]— but  this  wom.an  hath  anointed  my  feet  with 
ointment.  Wherefore  I  say  unto  thee.  Her  sins, 
which  are  many,  are  forgiven;  for  she  loved  much: 
but  to  whom  little  is  forgiven,  the  same  loveth  little. 
And  he  said  unto  her,  Thy  sins  are  forgiven.'^ — 
Here  closed  the  interview  on  this  occasion.  And 
what  do  you  see  in  all  this?  *' Why  I  see  the  very 
dangerous  doctrine,  that  grace  abounds  much  more 
than  sin."  According  to  the  logic  of  some  people, 
it  was  remarkable  that  Simon  wms  speechless,  and 
did  not  reply.  They  marvel  that  he  did  not  say  to 
Jesus,  '•  It  is  a  pity  that  1  was  not  as  great  a  sinner 
as  this  w^oman!  I  do  not  love  you  as  much  as  she 
does,  because  I  am  not  so  great  a  sinner.  [For  this 
is  the  conclusion  which  it  led  to.]  If  I  had  only 
been  as  great  a  sinner  as  she,  I  would  love  you  as 
well.  I  will  now  go  on,  and  commit  as  many  sins 
as  she  committed,  and  then  I  will  be  as  great  a  fa- 
vourite as  she  appears  to  be  I''    My  hearers,  this. 


92 

would  have  been  just  as  sound  an  argument  as  we 
are  ever  favoured  with  by  our  opposers. 

What  did  Mary  do?  Did  she  say,  *^Lord,  I  am 
astonished  at  such  grace;  it  is  beyond  all  calcula- 
tion, and  if  I  had  known  all  this,  I  would  have  been 
a  greater  sinner!  I  will  now  go  on,  and  commit 
more  sin,  that  I  may  receive  more  from  thy  kind- 
ness." Well,  is  not  this  a  good  argument?  ^' It  is 
good  for  nothing,"  says  the  hearer.  Does  the  text 
give  a  reason  why  she  did  not  talk  in  this  way? 
Yes,  and  I  desire  you  to  notice  it.  Mary  was  dead 
to  sin.  Her  sin  was  killed  and  destroyed  by  the 
affection  and  forgiveness  of  her  Lord;  and  sin  was 
overcome,  and  she  loved  the  Lord  Jesus  from  that 
very  moment.  She  did  not  forsake  him.  She  went 
to  his  trial  and  condemnation;  she  was  with  him  at 
the  cross;  and  she  was  the  first  to  witness  that  the 
stone  bad  been  removed  from  his  sepulchre! 

My  friendly  hearers,  whether  you  are  professors 
of  religion  or  not,  you  have  not  washed  your  Sa- 
viour's feet  with  the  tears  of  penitence,  if  you  speak 
in  the  manner  which  your  humble  servant  has  just 
alluded  to.  Before  you  bring  forward  this  argument 
again,  I  humbly  pray  you  to  make  yourselves  ac- 
quainted with  that  divine  grace  which  abounds 
much  more  than  sin;  and  then  say,  ^^How  shall 
we  who  are  dead  to  sin,  live  any  longer  therein?" 

May  I,  without  too  severely  taxing  your  patience^ 
ask  you  to  look  at  St.  Paul's  case.  Behold  him  as 
a  persecutor  going  from  Jerusalem  to  Damascus,  to 
punish  all  who  believed  on  the  name  of  Jesus.  He 
says  he  was  mad,  and  persecuted  the  saints  unto 
death.     He  made   havoe  of  the   churchy  entering, 


93 

every  house,  taking  men  and  women,  and  immuring 
them  in  dungeons  and  prisons;  and  lie  acknow- 
ledges, that  when  Stephen  was  stoned,  he  himself 
kept  the  clothes  of  the  persons  who  stoned  him.  Now 
see  him  engaged  in  this  wicked  work  of  persecution. 
Hear  what  he  says.  As  he  was  on  his  way,  he  heard 
a  voice,  saying,  "  Saul,  Saul,  why  persecutest  thou 
me?"  And  he  said,  "Who  art  thou,  Lord?"  Hear 
the  answer — "I  am  Jesus  whom  thou  persecutest." 
What  did  Paul  say  then?  "  Lord,  what  wilt  thou 
have  me  to  do?"  Then  Christ  says,  ^'Rise,  and 
stand  upon  thy  feet:  for  I  have  appeared  unto  thee 
for  this  purpose,  to  make  thee  a  minister  and  a  wit- 
ness, both  of  these  things  which  thou  hast  seen, 
and  of  those  things  in  which  I  will  appear  unto 
thee;  delivering  thee  from  the  people  and  from  the 
Gentiles,  unto  whom  I  now  send  thee;  to  open  their 
eyes,  to  turn  them  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God,  that  they  may  re- 
ceive forgiveness  of  sins,  and  an  inheritance  among 
them  which  are  sanctified  by  faith  which  is  in  me." 
Let  us  pause  and  reflect.  What!  all  his  sins  for- 
given in  a  moment!  Well,  did  he  go  on,  and  com- 
mit more  sin?  No,  my  hearers;  but  he  said,  *'Lord, 
what  wilt  thou  have  me  to  do?"  He  is  the  author 
of  the  text;  and  what  is  his  argument?  *^  But  where 
sin  abounded,  grace  did  much  more  abound.  Shall 
we  continue  in  sin  that  grace  may  abound?  God  for- 
bid. How  shall  we  who  are  dead  to  sin,  live  any 
longer  therein?" 

My  brethren  and  friends,  it  is  with  the  warmest 
affection  of  my  heart,  and  with  the  strongest  solici- 
tude, that  I  exhort  you  to  take  this  subject  into  se- 


94 

rious  consideration;  and  if  you  can  possibly  detect 
any  fallacy  in  the  reasoning,  be  careful  to  acquaint 
yourselves  with  the  fault,  and  communicate  it  to 
7ne.  It  is  high  time  that  I  knew  my  mistake,  if  I 
am  deluded.  But  I  declare  honestly  before  God  and 
man,  that  I  have  laid  the  subject  before  you  this 
evening  as  I  believe  the  word  of  God  warrants. 
And  I  humbly  desire  you  to  do  the  subject  and 
yourselves  so  much  justice,  as  to  acquaint  yourselves 
with  it  thoroughly.  And  before  you  say  that  this 
doctrine  leads  to  licentiousness,  you  must  be  able  to 
show  that  the  goodness  of  God  leads  men,  not  to 
repentance,  but  to  sin.  Your  experience  will  teach 
you  better  than  this.  If  you  ever  become  acquaint- 
ed with  Christ,  and  feel  the  power  of  his  resurrec- 
tion, and  become  partakers  of  his  blessed  Spirit, 
you  will  feel  no  disposition  to  say,  I  will  continue 
in  sin,  that  grace  may  abound. 


SERMON  Ti. 


Deliver ed  in  the  Callowhill  Street  Churchy  Wednesday  Evening, 
November  12,  1834 


REFUTATION  OF  THE  SERPENT  S  DOCTRINE. 

•*And  the  Serpent  said  unto  the  woman,  Ye  shall  not  surely 
die." — Genesis  iii.  4. 

Your  speaker  desires  to  mention  some  of  the  rea- 
sons which  have  induced  him  to  bring  this  subject 
before  you  this  evening. 

It  is  well  known,  everywhere,  that  the  denomi- 
nation to  which  we  belong,  are  accused  of  believing 
the  doctrine  which  the  serpent  preached  to  Eve  in 
the  garden.  Now,  so  far  as  this  accusation  is  be- 
lieved, so  far  honest  people  will  believe  that  we  are 
in  the  wrong,  and  of  course  will  condemn  the  whole 
doctrine.  They  will  feel  no  disposition  to  inform 
themselves  concerning  it,  nor  even  to  hear  what  we 
have  to  say  in  vindication  of  it.  It  follows  that  we, 
as  a  denomination,  owe  it  to  ourselves,  to  our  oppo- 
sers,  and  to  community  at  large,  to  show,  if  we 
can,  that  we  are  not  correctly  accused  by  our  oppo- 
sers.  Setting  aside  every  other  consideration,  you 
will  perceive  that  I  have  a  sufficient  reason  to  take 
up  this  subject;  for  one  of  my  objects  in  doing  so, 
is  to  show,  that  we  neitlier  believe  nor  preach  the 
doctrine  of  the  serpent.  We  owe  this  to  ourselves, 
on  the  principle  that  it  is  not  agreeable  to  any  per- 


96 

son  to  stand  accused  before  the  community,  without 
having  the  privilege  of  showing  that  the  accusation 
is  not  correct.  And  here  I  will  remark,  that  our 
accusers  should  be  as  ready  to  hear  our  defence,  as 
we  are  to  make  it.  Por  while  they  think  of  us  as 
they  do,  they  must  certainly  feel  unpleasantly  to- 
ward us.  If,  then,  there  is  any  way  to  remove  the 
cause  of  those  unpleasant  feelings,  it  is  our  duty  to 
attend  to  it — for  we  would  always  rather  entertain 
favourable,  than  unfavourable,  opinions  of  our  fel- 
low creatures. 

Another  consideration  induces  me  to  lay  this  sufc;- 
ject  before  the  congregation.  We  humbly  and  ho- 
nestly believe,  that  our  opposers,  in  reference  to  the 
accusation  in  question,  are  precisely  in  the  situation 
of  those  of  whom  St.  Paul  speaks  in  Romans  ii.  1: 
"Wherefore  thou  art  inexcusable,  0  man,  whoso- 
ever thou  art,  that  judgest:  for  wherein  thou  judgest 
another,  thou  condemnest  thyself;  for  thou  that 
judgest,  doest  the  same  things."  *^  What,"  says  the 
hearer,  *'does  the  speaker  intend  to  reverse  the 
case?  does  he  mean  that  those  who  accuse  him  of 
preaching  the  doctrine  of  the  serpent,  do  the  very 
thing  themselves?"  You  have  this  question  in  your 
minds,  and  you  are  ready  for  an  answer.  The 
speaker  will  give  it  to  you  plainly.  I  have  no  more 
doubt,  that  our  accusers  do  the  thing  of  which  they 
accuse  us,  than  I  have  of  their  existence.  Although 
this  position  may  have  the  appearance  of  retaliation, 
I  can  assure  you  that  it  is  not  stated  in  any  such 
spirit,  nor  with  any  disposition  to  deceive.  It  is 
stated  simply  because  it  is  believed  to  be  a  fact,  and 
because  it  is  a  fact  of  which  our  accusers  ought 
themselves  to  be  informed.     We  feel  the  spirit  of 


iBALLOu's  NINE   SERMONS.  97 

hilarity  towards  them,  (and  we  would  cultivate,  and 
hold  it  fast;)  we  believe  that  what  they  do,  they  do 
ignorantly.  They  have  no  intention  of  preacliing  the 
doctrine  which  the  serpent  preached.  They  do  not 
believe  they  do.  They  are  honest  to  themselves  in 
this  case;  but  I  firmly  believe  they  liave  committed 
the  mistake  referred  to;  and  while  they  are  doing 
this  very  thing,  they  think  we  are  doing  it. 

There  is  yet  another  reason  why  I  attend  to  this 
subject.  It  is  a  reason  which  applies  to  community 
generally.  I  am  persuaded  that  people  in  general 
do  not  understand  the  manner  in  which  temptation 
operates.  If  the  power  of  temptation  were  under- 
stood by  them  as  it  ought  to  be,  they  would  be  be- 
nefited by  such  knowledge.  I  desire  to  have  all 
persons  on  their  guard,  so  that  when  temptation  as- 
sails them,  they  may  be  able  to  detect  and  resist  it. 
It  was  l)y  this  power  that  our  first  parents  were 
drawn  away  from  innocency  and  happiness  in  the 
garden.  By  the  power  of  temptation,  sin  entered 
into  the  world,  and  death  by  sin. — These  consider- 
ations will  justify  your  humble  servant  in  bringing 
this  subject  before  you.  What  more  useful  topic 
could  I  bring,  than  one  that  will  fix  in  the  under- 
standings of  the  young  that  which  will  serve  as  an 
efficient  barrier  against  the  power  of  temptation  in 
all  future  time. 

You  may  think  that  your  speaker  has  laid  out 
more  work  ihan  he  will  be  able  to  get  through  witii 
in  one  sermon.  But  the  truth  of  the  several  points  to 
which  I  shall  refer,  is  so  exceedingly  plain  and  sim- 
ple, that  we  need  not  dwell  long  upon  any  particu- 
lar. And  1  feel  satisfied  that  I  have  the  attention  of 
my  audience,  in  such  a  way,  as  to  make  it  necessary 
9 


98 

for  only  a  little  to  be  said.  When  the  minds  of 
hearers  are  roving  the  world  all  over,  a  man  might 
preach  all  night,  and  not  be  understood;  but,  with 
attention,  a  little  said,  in  a  right  manner,  will  bring 
truth  to  the  understanding.  I  shall  now  proceed 
with  the  subject. 

And  in  the  first  place,  an  attempt  will  be  made  to 
show  how  our  opposers  have  been  led  into  the  error 
of  supposing  that  we  preach  the  serpent's  doctrine. 
And  while  I  am  about  this  work,  let  the  hearer 
keep  in  mind,  that  I  do  not  question  their  sinceri- 
ty,— they  really  believe  what  they  state. 

Our  opposers  are  acquainted  with  the  Scripture, 
in  which  God  said  to  Adam,  "  Of  every  tree  of  the 
garden  thou  mayest  freely  eat:  but  of  the  tree  of 
the  knowledge  of  good  and  evil,  thou  shalt  not  eat: 
for  in  the  day  that  thou  eatest  thereof  thou  shalt 
surely  die."  The  doctors  of  the  church  have  affixed 
a  signification  to  the  word  death,  which  significa- 
tion is  the  foundation  of  the  mistake  I  am  about  to 
expose.  They  say  that  the  death  spoken  of,  com- 
prehends death  temporal,  death  spiritual,  and  death 
eternal.  You  have  their  sentiments  in  their  creed, 
as  follows: — "All  mankind,  by  the  fall,  lost  com- 
munion with  God,  fell  under  his  wrath  and  curse, 
and  so  were  made  liable  to  all  the  miseries  of  this 
life,  to  death  itself,  and  to  the  pains  of  hell  for- 
ever." Our  opposers  believe  this  statement  as  firmly 
as  they  believe  the  Bible.  They  say,  that  God 
threatened  man  with  eternal  death,  if  he  sinned; 
and  that  if  he  partook  of  the  tree  of  the  knowledge 
of  good  and  evil,  endless  torment  would  be  his 
doom.     But   our   accusers   say,  that  Universaliste 


99 

think  there  is  no  such  thing  as  endless  torment,  or 
eternal  death;  and  that  this  is  precisely  what  the 
serpent  said  to  the  woman  in  the  garden, — "Ye  shall 
not  surely  die."  And  hence  they  think  that  we 
contradict  the  word  of  God  as  directly  as  did  the 
serpent.  In  this  manner  they  make  out  the  accusa- 
tion, that  we  preach  the  serpent's  doctrine.  They 
make  it  out  to  their  own  satisfaction,  and  you  per- 
ceive how  they  do  it.  We  see  precisely  the  situa- 
tion in  which  our  opposers  are  placed,  in  regard  to 
this  matter.  Their  creed  declares  that  God  threat- 
ened man  with  eternal  death.  This  creed  lay  on 
their  cradles.  They  have  no  doubt  that  it  teaches 
the  doctrine  of  the  Bible.  Proceeding  on  this  ground, 
they  have  made  out  the  charge  referred  to.  They 
have  done  so  honestlj^  They  have  believed  the 
creed  from  childhood.  They  believe  it  from  the 
force  of  education,  and  the  habits  of  thought  in 
which  they  have  lived  all  the  days  of  their  lives. 
My  friends,  I  am  not  blaming  them;  but  this  does 
not  destroy  my  right  to  defend  myself,  or  the  de- 
nomination to  which  I  belong,  or  to  correct  the  er- 
ror, by  showing  how  the  mistake  has  happened, 
and  wherein  it  is  a  mistake.  ^*But  wherein  is  the 
mistake?"  says  the  hearer.  I  will  endeavour  to 
point  it  out. 

The  doctors  of  the  church  have  affixed  a  signi- 
fication to  the  word  deaths  which  the  Scriptures 
furnish  no  authority  for.  Let  us  ask  the  question. 
Do  the  scriptures  anywhere  speak  of  eternal  death? 
"Why,"  says  the  hearer,  '*  I  have  heard  it  so  fre- 
quently preached,  I  thought  the  Bible  was  full  of 
it."  Now,  this  is  a  grievous  error.  The  phrase 
eternal  deathy  is  not  in  the  Bible! — Let  us  reason 


100 

a  moment.  When  a  penal  law  is  enacted  by  one  of 
our  legislatures,  is  it  not  expected  that  the  penalty 
will  be  promulgated  so  soon  as  the  law  is  published? 
Would  it  be  proper  to  enact  a  penal  law,  and  pub- 
lish it,  but  by  no  means  allow  the  people  to  know 
the  penalty,  until  a  crime  prohibited  by  the  law  is 
committed?  Or  would  it  be  just  for  a  legislature  to 
enact  a  law,  prohibiting  certain  acts,,  and  then,  after 
the  law  has  been  violated,  to  say  what  the  penalty 
shall  be?  This  would  be  perverse  business.  It  would 
be  making  an  ex  post  facto  law.  "  Very  true,"  says 
the  hearer,  "  but  what  of  all  that?"  I  will  tell  you. 
If  the  Creator  intended  that  eternal  death  should  be 
the  consequence  of  transgression,  would  he  not  have 
said,  "  In  the  day  thou  eatest  thereof,  thou  shalt 
surely  die"  eternally?  Most  certainly, — but  no 
such  thing  is  added.  This  alters  the  case  remarka- 
bly, and  even  radically.  For  as  the  doctors  of  the 
church  have  predicated  their  accusation  against 
Universalists,  upon  the  supposition  that  eternal, 
death  was  threatened  to  Adam — and  as  there  is  no 
Scriptural  authority  for  this  supposition — the  mis- 
take is  radical — and  the  allegation  brought  against 
Universalists  is  gone  in  a  moment.  It  is  totally  lost. 
This,  then,  is  the  state  of  the  case;  and  we  call 
upon  our  accusers  to  make  good  the  charge  in  ques- 
tion, by  proving  the  premises;  to  prove,  by  Bible 
testimony,  that  the  death  spoken  of  in  the  Scrip- 
tures, had  any  allusion  to  eternity.  Certain  it  is, 
that  God  said  nothing  about  it.  So  far,  then,  as  this 
matter  stands,  the  accusation  against  us  is  a  false- 
hood. We  never  held  up  the  idea  that  sin  does  not 
bring  death  to  the  transgressor.  We  say  that  sin 
does  not  bring  eternal  death.     "  Have  you,  any  aa- 


BALLOU^S  NINE  SERMONS.  101 

thority  for  that?"  says  the  hearer.  Yes,  I  have,  and 
you  are  ready  to  receive  it»  I  will  give  it  to  you 
in  the  words  of  Scripture.  Romans  v.  20,  21  : 
"Moreover  the  law  entered,  that  the  offence  might 
abound.  But  where  sin  abounded,  grace  did  much 
more  abound.'^  Now,,  if  sin  had  abounded  unto 
eternal  death,  then  grace  abounded  much  more 
than  eternal  death!  Let  us  continue  the  quotation: 
"That  as  sin  hath  reigned  unto  death,  even  so  might 
grace  reign  through  righteousness  unto  eternal  life, 
by  Jesus  Christ  our  Lord."  But  if  sin  reigned  to 
eternal  deaths  could  grace  reign  to  eternal  life?  It 
is  impossible;  for  "all  have  sinned;"  and  if  all  have 
died  an  eternal  death,  none  can  be  made  the  subjects 
of  grace,  either  here  or  hereafter.  Now,  it  is  im- 
possible that  grace  should  abound  inuch  more  than 
sin,  if  sin  has  abounded  to  eternal  death.  Sin 
must  be  dead,  before  this  eternal  life  can  be  re- 
ceived. Sin  must  be  removed;  and  therefore  it  is 
that  Jesus  must  be  "the  Saviour  of  the  world"  — 
he  must  be  '^the  Lamb  of  God,  that  taketh  away 
the  sin  of  the  world."  Now,  when  the  sin  of  the 
world  is  taken  away,  there  can  be  no  death,  for 
there  will  be  nothing  to  support  it.  Sin  supports 
death,  and  when  sin  is  removed,  the  consequence  is 
gone. 

'^Well,"^  says  the  hearer,  **  you  have  certainly 
exposed  and  refuted  the  mistake  which  your  accu- 
sers have  made  in  bringing  such  charges  against 
you;  but  there  is  another  thing  which  you  must 
make  out,  namely,  that  those  accusers  are  doing  the 
very  same  thing  that  they  charge  you  with  doing." 
This  is  not  a  difficult  task..  They  say,  that  the  death 
9* 


102  BALLOU'S  NINE  SERMONS. 

threatened  in  the  Bible,  was  an  eternal  death  in  the 
world  to  come.  Please  to  keep  this  in  your  minds. 
They  say,  too,  that  ^^  all  mankind,  by  the  fall,  lost 
communion  with  God,  fell  under  his  wrath  and 
curse,  and  so  were  made  liable  to  all  the  miseries  of 
this  life,  to  death  itself,  and. to  the  pains  of  hell  for- 
ever." Do  our  accusers  b{ 
will  die  that  eternal  death 
Do  they  believe  that  every  one  wilt  die  an  eternal 
death?  By  no  means.  We  should  wrong  them,  if 
we  thought  so.  They  admit  that  Adam  and  Eve 
did  not  die  an  eternal  death  in  the  world  to  come. 
Again.  Do  they  believe  that  all  the  rest  of  man- 
kind will  die  this  eternal  death?  By  no  means. 
How  do  they  avoid  this  admission?  They  say,  that 
God  provided  a  Saviour,  to  save  man  from  eternal 
death.  Let  us  suppose  this  to  be  the  case.  Is  it  not 
supposable  that  the  serpent  knew  this  at  the  time 
he  spoke  to  the  woman?  If  he  did,  he  was  safe  in 
saying,  "Ye  shall  not  surely  die,"  inasmuch  as  our 
argument  supposes  he  knew  that  God  would  send  a 
Saviour  into  the  world,  and  save  mankind  from 
eternal  death. — They  tell  us,  that  "God,  from  all 
eternity,  elected  some  men  and  angels  to  everlasting 
life."  Allow  this  to  be  true;  and  suppose  that  the 
serpent  knew  it  to  be  true,  was  he  not  on  safe 
ground,  when  he  said,  "Ye  shall  not  surely  die?" 
Certainly.    It  is  as  plain  a  case  as  can  be  stated. 

Again.  Our  accusers  tell  us,  that  if  we  repent  of 
our  sins,  we  shall  not  die  that  eternal  death.  They 
zealously  exhort  us  all  to  repent  of  our  sins.  Why 
do  they  exhort  us  to  repent?  Their  answer  is,  ^^  that 
you  may  escape  eternal  death."  Well,  then,  accord- 
ing to  their  idea,  we  can  by  repentance  avoid  tl>e 


BALLOU^S  NINE   SERMONS.  103 

eternal  death  threatened  in  the  garden.  If  the  serpent 
knew  all  this,  had  he  nat  good  authority  for  saying, 
"Ye  shall  not^wre/ydie?"  For,according  to  this  idea, 
we  may  eat  as  much  forbidden  fruit  as  we  choose, 
and  afterwards  repent,  and  go  to  heaven! — You  see 
this  subject  plainly.  Of  all  men  in  the  world  to 
manage  an  accusation  of  the  kind  I  have  adverted 
to,  our  opposers  are  in  the  most  miserable  condition; 
for  they  are  doing  the  very  thing  of  which  they 
accuse  us. 

The  attention  of  the  hearer  is  now  specially  re- 
quested. ''The  serpent  said  unto  the  woman.  Ye 
shall  not  surely  die.''  According  to  our  opposers, 
the  death  here  alluded  to  was  eternal  death  in  the 
world  to  come.  Let  us  suppose  that  a  day  or  two 
after  the  transgression,  the  serpent  paid  the  woman 
a  visit,  and  asked  her  respecting  her  condition,  apd 
whether  she  had  eaten  any  of  the  fruit?  ''  Yes,  I 
ate  of  it."  Well,  are  you  dead?  ''No,  I  am  not 
dead."  Has  the  threatened  penalty  come  upon  you? 
"No." — Now,  would  not  the  serpent  have  had  a 
right  to  say  to  the  woman,  "  I  told  you,  you  would 
not  surely  die!  You  are  comfortable  and  well;  eter- 
nal death  has  not  come  upon  you;  you  are  here 
alive;  death  has  not  come  upon  you!"  Now,  my 
hearefsf,  be  careful  to  remember,  that  God  did  nat 
say,  If  ye  eat  of  this  fruit,  ye  shall  die  in  eter- 
nity; but  "m  the  day  that  thou  eatest  thereof, 
thou  shalt  surely  die."  Li  the  day  of  the  trans- , 
gression.  There  is  nothingyV/^wre  in  the  declara- 
tion. And  if  that  death  did  not  take  place  in  the 
day  of  the  transgression,  we  have  no  Scriptural  au- 
thority to  believe  that  it  ever  did^  or  ever  will  takfr. 
place. 


104 

Leaving  the  doctrine  of  the  serpent,  and  the  doc- 
trine of  our  opposers,  out  of  the  question,  we  come 
directly  to  the  subject  of  inquiry— What  was  that 
death,  and  when  did  it  take  place? — We  shall  not 
venture  to  be  very  particular,  in  describing  that 
death  theoretically;  but  we  have  no  hesitation  as  to 
the  time  it  was  experienced.  It  took  place  in  the 
day  of  transgression.  I  understand  the  text  to  mean 
precisely  what  it  says;  and  I  understand,  too,  that 
the  language  of  the  serpent  denies  what  was  as-^ 
serted  by  the  Almighty. 

The  question  resolves  itself  into  something  that 
you  can  judge  of,  just  as  well  as  the  speaker.  I 
simply  ask  the  question:  Do  you  know  any  thing 
about  the  nature  of  transgression?  Have  you  ever 
been  so  unhappy  as  to  know  yourself  a  transgressor? 
You  will  answer  in  the  affirmative.  Do  you  know 
what  kind  of  death  you  died  in  the  day  of  trans- 
gression? If  you  do,  you  know  the  truth  of  the 
subject — for  the  death  that  every  transgressor  dies,, 
is  the  death  spoken  of  in  the  word  of  God.  It  is 
the  very  death  that  the  serpent  said  should  not  take 
place. 

My  hearers,  you  have  all  been  little  children. 
Let  me  speak  to  you  as  such.  Your  parents  laid 
certain  restrictions  upon  you,  and  required  of  you 
the  performance  of  certain  duties.  I  ask  you  to  re- 
collect, if  you  ever  disobeyed  your  parents?  What 
feelings  did  a  consciousness  of  wrong  doing  bring 
upon  your  minds?  It  must  have  produced  some  ef- 
fect. You  must  have  felt  differently  from  what  you 
did  before  you  transgressed.  What,  then,  was  the 
effect  of  transgression?  You  say,  '^  I  felt  very  mise- 
rably,, indeed,  when  I  eam.e  to  consider  that  I  liad; 


BALLOU'S  NINE  SERMONS.  105 

done  what  my  parents  forbade  me  to  do,  or  fail- 
ed to  perform  what  they  had  commanded  to  be 
done."  Now,  my  hearers,  it  makes  no  difference 
what  name  you  give  it — but  the  sensations  you  then 
experienced,  the  Scriptures  call  death.  How  did 
you  feel  about  coming  into  the  presence  of  your  pa- 
rents, after  you  had  transgressed?  You  felt  unplea- 
santly, and  gladly  would  you  have  kept  out  of  their 
sight.  How  exactly  your  feelings  corresponded  with 
those  of  Adam  and  Eve,  when  the  Lord  visited 
them  in  the  garden,  in  the  cool  of  the  day!  They 
were  afraid,  and  hid  themselves.  They  were  con- 
scious of  transgression;  and  so  every  child  in  the 
community  feels,  after  disobeying  the  commands  of 
his  parents.  He  feels  a  disturbed  operation  withia. 
— Well,  you  have  grown  up  from  childhood  to  man- 
hood and  womanhood;  and  does  transgression  now 
induce  any  better  feelings  than  it  did  when  you  were 
children?  I  fervently  desire  you  to  weigh  this  mat- 
ter seriously. 

Another  point  claims  our  attention.  You  never 
transgress  without  temptation.  How  does  tempta- 
tion talk  to  you?  Does  it  not  always  promise  some- 
thing agreeable?  Does  it  not  tell  you,  that  it  is  not 
a  matter  of  certainty  you  will  be  detected  and  pun- 
ished? Let  us  suppose  a  case.  Do  you  suppose  a 
man  would  steal  from  his  neighbours,  unless  he 
thought  the  thing  stolen  would  be  of  some  use  to 
him?  No.  Would  he  steal  if  he  knew  he  would 
certainly  be  detected  and  punished?  No,  he  would 
not.  Now  you  see  the  power  and  manner  of  tempta- 
tion. It  promises  something  good,  and  it  promises 
an  escape  from  detection  and  punishment.   And  uii- 


106 

less  a  person  believes  these  two  things,  he  will  not 
become  a  transgressor.  I  am  now  speaking  of  the 
principles  on  which  the  human  mind  acts.  Man  ne- 
ver transgresses  unless  he  expects  to  gain  something 
by  it;  and  unless,  also,  he  thinks  there  is  some  way 
to  escape  with  impunity,  the  natural,  proper  penalty 
that  belongs  to  the  crime.  It  is  precisely  so  in  every 
situation  of  life.  This  is  what  produces  sin.  If  a 
person  can  be  persuaded  that  he  will  be  profited  by 
sinning,  and  that  he  can  avoid  punishment,  he  will 
commit  sin.  But  if  he  be  not  persuaded  to  believe 
these  two  things,  he  will  not  transgress.  Eve  was 
in  this  condition  precisely.  She  was  told  that  the 
fruit  was  good,  and  she  believed  it.  She  was  told, 
that  if  she  transgressed,  '^  she  should  not  surely 
die.^'    She  believed  the  serpent — she  ate,  and  died! 

"But,'^  says  the  hearer,  'Moes  not  the  speaker 
know  that  he  is  talking  against  his  own  sentiments? 
Does  he  not  believe  that  the  sinner  can  avoid  all 
punishment?'^  If  you  think  so,  my  friends,  you  are 
under  a  mistake.  I  believe  thai  no  individual  can 
commit  a  single  sin,  without  receiving  punishment 
therefor.  "  Do  you  not  believe,"  says  the  hearer, 
"that  Jesus  came  into  the  world  to  save  the  world?" 
Yes.  ^*  Do  you  not  believe  that  God  wills  the  salva- 
tion of  all  men?"  Yes.  *^  And  do  you  not  believe 
it  is  necessary  for  every  man  to  rfepent?"  Yes.  But 
I  do  not  believe  that  Jesus  came  into  the  world  to 
save  mankind  from  being  punished,  if  they  sin.  I 
believe  that  all  disobedience  will  receive  a  just  re- 
compense of  reward.  The  Apostle  says,  Heb.  ii. 
2,  3:  "  For  if  the  word  spoken  by  angels  was  stead- 
fast^j  and  every  transgression  and  disobedience  re- 


BALLOU'S  NINE  SERMONS.  l07 

ceived  a  just  recompense  of  reward;  how  shall  we 
escape,  if  we  neglect  so  great  salvation.''  Neither 
under  the  law,  nor  under  the  gospel  dispensation,  is 
there  any  provision  made  for  man  to  avoid  the  pun- 
ishment of  sin.  There  is  but  one  way  to  avoid  pun- 
ishment; and  that  is,  to  avoid  sin.  All  walk  in 
death,  so  long  as  they  walk  in  sin.  I  appeal  to  the 
experience  and  consciences  of  all,  both  young  and 
old;  and  I  ask,  whether  you  ever  did  wrong  with- 
out bringing  condemnation  to  your  souls?  You  will 
all  say,  that  you  never  did.  This  is  all  I  ask  you 
to  acknowledge.  "  But,"  says  the  hearer,  ^^what 
do  you  make  out  by  that?"  Plainly,  that  what  God 
said  was  true — '^  In  the  day  thou  eatest  thereof, 
thou  shalt  surely  die."  When  does  condemnation 
come?  Do  you  commit  sin,  and  then  does  condem- 
nation come  like  something  w^ithout  either  wings  or 
legs,  as  though  it  would  never  overtake  yo/?  No. 
It  comes  like  lightning.  The  moment  you  i^now 
yourself  to  be  a  transgressor,  you  feel  the  deadly 
sting;  and  it  is  impossible  to  commit  wTong,  with- 
out feeling  the  infliction  of  that  poisonous  arrow 
which  causes  death.  **The  wages  of  sin  is  death." 
Every  one  must  die  in  the  day  of  transgression. 

Do  you  not  see  that  we  hold  precisely  the  reverse 
of  what  the  serpent  held,  and  precisely  the  reverse 
of  what  our  accusers  hold?  In  the  way  in  which 
our  accusers  have  explained  the  subject,  they  make 
out  that  man  can  live  in  sin,  3'ear  after  year,  and 
finally  never  experience  the  death  they  say  was 
threatened.  Here  is  a  great  error,  and  I  am  very 
sorry  it  exists.  Our  accusers  not  only  commit  that 
error,  but  they  have  really  united  with,  and  contend 
in  favour  of  the  position  of  the  serpent.     They  tell 


lOS  BALLOU'S  NINE    SERMONS. 

US  that  if  there  was  no  such  thing  as  eternal  deaths 
and  if  there  be  no  hell  in  eternity,  the  better  way 
would  be  to  continue  in  sin  !  My  friends,  grave 
divines  have  told  me,  that  if  they  believed  there 
was  no  eternal  hell,  they  would  lie^  swear,  cheat, 
rob,  get  drunk,  and  commit  many  other  crimes, 
which  decenc}^  forbids  me  to  mention!  They  would 
do  all  this,  if  they  did  not  believe  in  an  eternal 
death!  By  this  means  they  make  out  to  tell  us,  that 
such  food  is  good  and  pleasant  to  the  taste.  "Stolen 
waters  are  sweet,  and  bread  eaten  in  secret  is  plea- 
sant." They  confirm  this  proverb,  in  their  language. 
They  say  they  would  commit  all  those  wicked  acts, 
were  it  not  for  an  eternal  death!  Temptation  speaks 
the  same  language  to  all,  and  if  such  deception  were 
not  believed,  men  would  not  commit  sin.  I  regret 
to  see  those  who  stand  in  the  place  of  preachers,  and 
whos3  duty  it  is  to  dissuade  men  from  transgression, 
use  arguments  which  lead  to  sin.  Such  arguments 
have  always  led  to  sin.  The  doctors  of  the  church 
say,  that  it  would  be  better  to  live  in  sin  if  there 
was  no  death  or  condemnation  hereafter.  They  say, 
that  our  present  happiness  consists  in  committing 
jsin.  This  is  the  bent  of  their  argument;  and  herein 
is  the  prophet's  prediction  verified;  They  work 
hard  to  earn  wages  to  put  into  a  bag  that  has  holes 
in  it.  They  say,  if  we  repent  just  before  we  die, 
we  are  just  as  safe,  as  if  we  repented  in  youth.  Go 
into  your  penitentiaries,  and  ask  the  inmates  of  your 
prisons,  if  they  do  not  believe  in  eternal  death? 
They  will  say.  Yes;  and  they  will  tell  you  their 
parents  taught  it  to  them.  Then  you  will  say, 
"Why  are  you  so  wicked?''  They  will  answer, 
**We  expect  to  repent  before  we  die."    And  such, 


BALLOU'S  NINE   SERMONS.  109 

no  doubt,  is  their  expectation.  You  see  what  haste 
our  clergy  are  in,  when  a  man  is  put  into  prison  for 
murder.  Their  object  is  to  induce  the  murderer  to 
repent,  so  that  he  may  not  be  doomed  to  hell  here- 
after. And  they  seldom  fail  of  success.  And  when 
the  man  dies,  they  say  he  was  forgiven!  This  is  an 
awful  doctrine;  for  this  man  did  just  as  they  say 
they  would  do,  if  they  believed  in  no  eternal  death! 
My  friendly  hearers,  the  moment  we  become 
conscious  of  having  done  wrong,  we  are  "dead  in 
trespasses  and  sins."  We  should  clearly  understand 
this  doctrine.  Teach  it  to  your  children,  and  the 
lesson  will  be  invaluable  to  them.  But  so  long  as 
they  are  taught  that  they  can  be  happy  while  doing 
wrong,  they  will  walk  in  disobedience.  The  doc- 
trine of  truth,  that  misery  is  the  immediate  attendant 
on  transgression,  is  the  only  safe  doctrine  for  man. 
Be  careful  then,  under  all  circumstances,  and  do  not 
be  deceived,  when  temptation  says,  *'Ye  shall  not 
surely  die."  I  humbly  ask  you  to  remember  what 
the  speaker  has  told  you  this  evening — that  you 
will  certainly  die  in  the  day  of  transgression. 

"But,"  inquires  the  hearer,  "you  say  Christ  came 
into  the  world  to  save  the  world;  and  if  every  sin 
receives  a  just  reward,  what  benefit  does  Christ  con- 
fer upon  us?"  My  friends,  Jesus  could  be  of  no 
benefit  to  us,  if  his  ministry  and  mediation  had 
been  designed  to  save  us  from  being  punished  for 
sin !  What  benefit  would  it  be  to  children  to  be  saved 
from  parental  reproof  and  correction?  It  would  be 
an  evil.  It  is  necessary  to  correct  them,  when  they 
do  wrong.  In  this  view,  punishment  is  a  blessing. 
Did  our  Saviour  come  to  save  us  from  blessings? 
10 


110  BALLOU'S  NINE    SERMONS. 

As  Christians,  as  Universalists,  we  deny  that  he  has 
ever  exercised  any  dispensation  of  punishment  over 
us,  which  was  not  necessary  and  profitable. 

What,  then,  did  Christ  come  to  save  us  from,  if 
not  from  eternal  death? — Suppose  the  doctrine  of 
eternal  death  was  in  the  Bible — do  you  think  that 
Christ  would  come  to  save  us  from  it?  Look  at  this 
subject.  God  makes  a  hell  in  the  invisible  world, 
in  which  to  torment  sinful  man.  Would  that  same 
God  send  a  Saviour  into  this  world  to  save  sinful 
man  from  going  there?  No,  no,  my  hearers;  that 
would  be  building  up  with  one  hand,  and  pulling 
down  with  the  other. 

What,  then,  did  Christ  come  for?  We  believe 
what  the  angel  himself  says,  for  he  was  a  minister 
pent  from  God  out  of  heaven.  When  the  birth  of 
the  Saviour  was  announced,  the  angel  said  to  Joseph, 
**Thou  shalt  call  his  name  Jesus,^'  that  is,  a  Saviour. 
A  Saviour  from  what  ?  From  the  punishment  of  sin? 
No.  From  hell?  No.  "For  he  shall  save  his  people 
from  their  sins,"  not  from  the  punishment  of  sin, 
if  they  are  sinners.  ** Behold  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world,^^  not  the 
punishment  of  the  sin  of  the  world.  The  salvation 
designed  for  man,  is  a  salvation  from  all  desire  to 
commit  sin.  So  long  as  men  commit  sin,  so  long 
they  will  be  punished.  But  the  moment  they  are 
saved  from  sin,  they  are  saved  from  the  death  of 
sin.  And  this  is  the  salvation  of  the  Redeemer. 
Look  to  Jesus  as  your  Saviour  from  sin.  But  how 
will  he  save  you?  1  answer, — by  commending  his 
Father's  love  to  you.  He  is  the  brightness  of  his 
Father's  glory,  and  the  express  image  of  his  person. 
If  you  are  acquainted  with  him,  you  are  acquainted 


BALLOU'S  NINE  SERMONS.  Ill 

with  the  love  of  our  Father  in  heaven.  Look  unto 
Jesus — for  through  him,  the  divine  favour  was  mani- 
fested to  a  sinful  world.  In  him  you  may  behold  a 
Saviour  whom  you  can  hoth  admire  and  love.  And^ 
my  friends,  you  will  discover  that  all  his  precepts 
and  commandments  are  love,  peace,  joy  and  comfort; 
and  if  you  obey  them,  you  can  say  as  David  said, 
"in  keeping  them,  there  is  great  reward."  Who- 
ever understands  and  knows  the  truth,  the  truth 
will  make  him  free.  Whoever  is  acquainted  with 
Jesus  Christ,  and  with  his  spirit  and  power,  will 
love  and  obey  him,  and  thus  be  saved  from  sin. 
This  is  the  salvation  of  the  gospel;  it  is  deliverance 
from  sin  itself.  Be  not  deceived;  be  not  deluded. 
Do  not  believe  in  any  salvation  that  will  save  you 
from  being  punished,  if  you  do  wrong.  Do  not  be- 
lieve in  any  other  salvation  than  that  which  saves 
you  from  sin,  and  which  will  bring  you  into  the 
patli  of  obedience;  for  this  is  the  only  peaceful  and 
happy  path  in  which  mankind  can  walk. 

"Well,"  says  the  hearer,  "this  is  good  doctrine — 
but  it  does  not  go  beyond  the  confines  of  this  world 
— it  does  not  touch  the  world  to  come."  What  do 
the  Scriptures  say?  "The  gift  of  God  is  eternal 
life."  We  believe  that  our  heavenly  Father  has 
constituted  us  in  Christ,  heirs  of  immortality,  and 
eternal  life.  We  have  this  by  inheritance.  We 
have  peace,  joy  and  consolation,  by  obedience,  m 
the  present  tense.  We  have  life  and  immortality  by 
the  free  gift  of  God.  How  did  you  obtain  your  pre- 
sent existence?  It  was  solely  the  gift  of  God.  So 
also  will  be  the  life  and  inamortality  brought  to  li^ht 
ift  the  Go5peL 


112 

I  desire  you  to  understand  these  subjects,  and  be 
careful  not  to  bring  them  into  confusion.  You  see 
one  part  of  the  community  bringing  forth  good 
works,  and  another  part  who  are  not  thus  engaged. 
But  let  me  inform  you  that  you  need  good  works 
for  your  comfort  in  this  world,  as  much  as  you  need 
business  to  procure  you  sustenance.  You  do  not  at- 
tend to  business  because  you  expect  any  thing  here- 
after for  it;  but  because  your  present  necessities 
require  it.  Just  as  imperatively  do  your  present 
necessities  require  that  you  should  do  right.  And 
better  would  it  be  to  go  without  bread  for  the  sup- 
port of  your  bodies,  than  to  be  without  that  whole- 
some food  which  is  freely  dispensed  to  every  one 
who  obeys  the  commandments  of  God. 

I  humbly  submit  these  remarks  to  your  attention, 
and  I  beseech  you  to  reason  and  reflect  coolly  upon 
them;  and  I  hope  that,  by  making  a  practical  appli- 
cation of  them,  you  may  reduce  them  to  a  solidity, 
which  will  remain  with  you,  and  enable  you  to 
avoid  temptation  and  sin.  Listen,  listen  attentively, 
to  the  monitions  and  commands  of  your  heavenly 
Parent,  and  obey  them;  and  great  will  be  you? 
consolation  and  peace. 


SERMON  VII. 


Delivered  in  the  Lombard  Street  Church,  Friday  Evening. 
November  14, 1834. 


GROWTH  IN  KNOWLEDGE  AND  GRACE. 

•♦But  grow  in  grace,  and  in  the  knowledge  of  our  Lord  and  Saviour 
Jestts  Chri8t."^2  Peter  iii.  18. 

Having  been  honoured  with  an  invitation  from 
the  <<  Young  Men's  Universalist  Institute''  in  this 
place,  to  deliver  a  lecture  before  them  this  evening. 
I  have  selected  the  passage  just  read  in  your  hear- 
ing, as  being  appropriate  to  the  occasion — believing 
it  will  lead  to  some  inquiries  and  remarks,  which 
may,  if  duly  considered,  contribute  to  the  promotion 
of  the  great  end  and  object  of  the  institution. 

The  language  of  the  text,  supposes  that  there  is 
such  a  thing  as  growing  in  grace,  and  in  the  know- 
ledge of  our  Lord  and  Saviour  Jesus  Christ.  And 
it  is  a  remark  worthy  of  particular  notice,  that  the 
human  mind  is  so  constituted  that  it  rarely  remains 
long  stationary;  and  this  is  the  case  in  every  stage 
of  life.  If  we  are  not  acquiring  knowledge,  we  shall 
be  likely  to  be  losing  it.  If  we  are  not  increasing 
in  grace,  we  shall  be  likely  to  be  decreasing  in  it. 
If  we  are  not  engaged  in  the  laudable  enterprise  of 
acquiring  useful  knowledge,  it  is  more  than  probable 
we  shall  be  engaged  in  acquiring  that  which  is  worse 
than  useless. 
10* 


114 

We  are  not  to  understand  the  Apostle  as  intend- 
ing to  confine  the  exertion  of  the  human  intellect 
exclusively  to  the  particular  subject  named  in  the 
text.  It  is  unquestionably  the  duty  of  all  men,  and 
especially  of  young  men,  to  acquire  a  knowledge  of 
the  arts  and  sciences,  by  which  they  can  render 
themselves  useful  to  themselves  and  to  society. 
The  Apostle,  however,  speaks  as  a  minister  of  the 
gospel;  and  his  exhortation  regards  the  Christian 
religion  and  the  Christian  dispensation.  It  is  there- 
fore necessary  for  us  to  improve  the  text,  with  spe- 
cial reference  to  the  great  subject  which  the  Apostle 
had  in  view.  And  this  we  shall  do,  without  sup- 
posing that  this  subject  is  the  only  one  which  de- 
serves our  attention,  or  that  it  requires  us,  in  any 
way  or  nature,  to  neglect  the  wide  and  extensive 
range  of  duties  belonging  to  common  life,  and  the 
interests  pertaining  thereunto. 

What  does  the  text  require?  It  requires  us  to 
grow  in  knowledge  in  relation  to  the  great  mission 
of  Jesus  Christ  into  our  world.  And  it  supposes 
that  by  growing  in  the  knowledge  of  the  Lord  Je- 
sus Christ,  we  shall,  at  the  same  time,  be  growing 
in  grace.  And  there  is  something  very  beautiful 
and  instructive  in  this  suggestion.  For  if  there  be 
any  thing  in  the  dispensation  of  the  gospel — if  there 
be  any  thing  in  the  character  of  the  Lord  Jesus 
Christ — or  if  there  be  any  thing  unkind  or  ungra- 
cious tovvard  the  children  of  men  in  the  purposes  of 
his  mission, — then,  growing  in  the  knowledge  of 
the  Lord  Jesus  Christ  would  not,  at  all  times,  and 
CD  all  subjects,  increase  us  in  grace.  The  supposi- 
tion that  there  is  any  thing  in  the  dispensation  of 
the  gospel  that  is  contrary  to  favour,  or  contrary  tC; 


BALLOU^S   NINE  SERMONS.  115 

the  very  nature  of  grace,  is  a  mistake  which  has  not 
existed  in  the  world  for  centuries,  without  having 
produced  its  baneful  and  deleterious  effects.  Acting 
on  this  mistake,  zealous  professed  Christians  have 
supposed,  that  they  were  acting  in  conformity  to 
the  principles  of  the  religion  of  Christ,  when  they 
were  acting  as  enemies  of  the  human  race,  vvith  pas- 
sions as  fiery  and  ungoverned  as  those  of  Saul,  when 
he  thought  he  ought  to  do  many  things  cantrary  to 
the  name  of  Jesus.  Acting  under  this  mistake, 
Christians,  through  many  centuries,  have  thought 
they  were  commissioned  to  exercise  all  cruelty  and 
barbarity  toward  some  of  their  fellow  creatures.  So 
that  the  knowledge  which  abounded  with  them,  was 
the  knowledge  of  that  which  did  not  lead  them  to 
be  gracious,  or  to  exercise  favour  and  kindness  to- 
wards their  fellow  men. 

But  here  I  must  not  detain  you.  We  shall  ask 
the  question  again:  In  relation  to  what,  may  we  en- 
deavour to  grow  in  knowledge,  so  that  by  so  doing 
we  may  at  the  same  time  be  growing  in  grace?  We 
must  grow  in  the  knowledge  of  our  Lord  and  Sa- 
viour Jesus  Christ.  But  different  times  and  cir- 
eumstances  vary  the  duty  with  regard  to  the  acqui- 
sition of  such  knowledge.  I  will  explain  what  I  now 
state.  When  Christ  commanded  his  disciples  to 
preach  the  gospel  to  the  lost  sheep  of  the  house  of 
Israel,  they  were  to  confine  their  labours  to  the 
commonw^ealth  of  Israel  exclusively.  The  great 
labour  then  to  be  performed,  was,  to  convince  the 
Jews  that  Jesus  was  the  Messiah  who  was  promised 
in  the  law  and  prophets.  It  was  necessary  for  them ^ 
then,  to  grow  in  knowledge^  and  ta  acquire  such. 
iL.nowledge  as  would  ervable  them  to  convince  th^ 


116 

Jews  that  the  Messiah  had  actually  come.  And  if 
you  read  such  of  their  speeches  as  were  made  to  the 
Jews>  you  will  find  them  labouring  to  efifect  this 
object  particularly.  But  when  the  blessed  Saviour 
had  sealed  his  testimony  with  his  blood,  and  had 
arisen  from  the  dead  victorious  over  death  and  the 
grave,  he  commissioned  his  Apostles  to  go  into  "all 
the  world,  and  preach  the  gospel  to  every  creature.^^ 
Now,  the  gospel  commission  is  enlarged.  Before, 
it  was  confined  to  the  commonwealth  of  Israel.  It 
is  now  extended  unto  all  nations.  And  when  the 
apostles  were  sent  to  preach  to  the  Gentiles,,  it  was 
necessary  for  them  to  be  possessed  of  that  kind  of 
knowledge  of  the  dispensation  of  the  gospel,  re- 
specting the  Messiah,  as  would  enable  them  to  carry 
conviction  to  the  understandings  of  both  Jews  and 
Gentiles.  And  this  work  embraced  the  labour  of 
convincing  the  Gentiles,  that  their  idolatry  was  not 
true  worship — that  tliere  was  one  only  and  true  God^ 
who  had  absolutely  sent  a  messenger  into  our  world, 
which  messenger  was  Jesus  Christ — and  that  this 
messenger  had  fulfilled  the  Jewish  prophecies;  there- 
by demonstrating,  even  to  the  Gentiles,  that  the  di- 
vine revelation  recorded  in  the  Old  Testament,  was 
valid  and  good. 

If  you  will  look  at  this  subject  one  moment,  you' 
will  see  how  it  was  necessary  that  the  Gentiles 
should  understand  that  the  Old  Testament  pror 
phecies  were  true.  And  imtil  convinced  of  this  fact, 
they  could  not  be  convinced  that  God  had  made  a 
revelation  to  man.  And  until  they  could  be  con- 
vinced that  God  had  made  this  revelation,,  they 
eould  not  embrace  the  Messiah  promised  in  tJie  law 
of  Moses,  and  spoken  of  by  the  Prophets. — Here^ 


BALLOU'S    NINE    SERMONS.  117 

then,  you  will  perceive  that  the  wicked  Jews,  who 
were  the  murderers  of  the  Lord  of  life  and  glory, 
unintentionally  assisted  in  the  great  work  of  carry- 
ing conviction  to  the  Gentile  world,  that  the  Scrip- 
tures of  the  Old  Testament  were  true.  How  did 
they  do  it?  They  did  it  by  fulfilling  the  prophecies; 
by  putting  Jesus  to  death;  for  if  they  had  not  put 
him  to  death,  then  the  prophecies  of  the  Old  Tes- 
tament would  not  have  been  fulfilled.  In  this  case, 
the  apostles  could  not  have  brought  this  powerful  ar- 
gument to  the  Gentile  world,  to  support  the  dispen- 
sation of  the  gospel  they  were  sent  to  preach.  In 
relation  to  this  particular,  you  will  read  the  11th 
chapter  of  Paul's  epistle  to  the  Romans,  where  are 
recorded  these  remarkable  words,  addressed  to  the 
Gentile  believers:  "For  as  ye  in  times  past  have 
not  believed  God,  yet  have  now  obtained  mercy 
through  their  unbelief;  even  so  have  these  also  now 
not  believed,  that  through  your  mercy  they  also 
may  obtain  mercy.'*  What  does  he  mean  by  the 
Gentiles  obtaining  mercy  through  the  unbelief  of  the 
Jews?  Did  you  ever  suppose  that  unbelief  did  any 
good  in  the  world?  What  does  the  Apostle  mean? 
He  means  tliat  the  Jews,  by  their  unbelief,  and  by 
their  rejection  of  the  Saviour,  fulfilled  the  prophe- 
cies concerning  him.  Now  when  the  Apostles  could 
take  the  prophecies,  and  lay  them  before  the  Gen- 
tiles, and  show  them  that  the  Jews,  who  expect- 
ed the  Messiah,  had  themselves  fulfilled  these  pro- 
phecies, it  was  next  to  impossible  for  the  Gentiles 
to  disbelieve,  or  have  any  doubt  upon  the  subject. 
For  the  Jews  had  kept  the  prophecies  in  their  own 
custody.  They  had  fulfilled  them  precisely  as  the 
Pij'ophets  declared  they  would.   This  entirely  clear- 


HS  BALLOU'^S  NINE  SERMONS* 

ed  the  way  to  carry  the  gospel  to  the  Gentiles.  And 
when  the  people  proclaimed  this  in  the  hearing  of 
the  Jews  and  Gentiles  at  the  same  time,  the  Gen- 
tiles rejoiced  in  the  truth. 

But  the  case  is  not  now  as  it  was  then.  We  are 
not  required  to  convince  the  Gentile  world  that  a 
revelation  has  been  made,  nor  that  God  sent  his  Son 
to  be  the  Saviour  of  the  world.  We  are  not  Gen- 
tiles— we  are  not  Jews — but  we  are  Christians,  by 
birth,  and  education,  and  habit.  This  alters  our  con- 
dition extremely  from  the  condition  and  circum- 
stances of  the  early  disciples. 

I  will  introduce  a  supposition.  Suppose  we  had 
been  brought  up  Jews,  and  belonged  to  the  syna- 
gogue, and  were  subsequently  converted  to  Chris- 
tianity; we  should  then  feel  it  our  duty  to  be  con- 
stantly engaged  in  jx>ssessing  ourselves  of  knowledge 
by  which  we  could  convince  the  Jews  that  the  gos- 
pel of  the  New  Testament  was  valid  and  true.  But 
we  are  not  Jews,  and  never  were. — Or  let  us  change 
the  supposition.  Suppose  we  were  so  circumstanced 
that  our  labours  were  needed  to  convince  the  Ma- 
homedans  that  their  religion  is  not  the  true  religion. 
In  this  case,  we  should  find  it  necessary  to  make 
ourselves  acquainted  with  the  Koran,  and  also  with 
all  the  precepts  of  the  gospel  of  Jesus  Christ.  We 
should  also  find  it  necessary  to  institute  a  compari- 
son, so  as  to  convince  the  Mahomedan  that  the  New 
Testament  is  preferable  to  the  Koran.  Though  we 
have  not  this  labour  to  perform,  we  have  a  work  ta 
do,  and  knowledge  to  acquire,  and  enough  use  for 
this  knowledge,  in  the  circumstances  in  which  we 
find  ourselves  placed. 

There  are  three  classes  of  the  community  who 


119 

stand  opposed  to  the  doctrines  of  the  gospel,  as  we 
understand  them,  and  which  doctrines  distinguish 
us  as  a  sect  or  denomination.  Now,  it  is  in  reference 
to  these  three  classes  of  community  that  it  becomes 
us,  in  our  time,  to  acquire  knowledge,  to  enable  us 
to  meet  their  opinions,  and  convince  them  that  their 
views  and  doctrines  are  not  correct;  and  that  the 
views  we  entertain,  the  doctrines  we  embrace,  and 
which  distinguish  us  from  them,  are  substantially 
and  verily  true.  "  To  what  particular  classes  does 
the  speaker  refer?"  says  the  hearer.  I  will  answer 
this  inquiry. 

We  find  a  class  of  men  in  the  Christian  commu- 
nity, a  denomination  of  professing  Christians,  who 
hold,  that  **God,  from  all  eternity,  elected  some 
men  and  angels  to  everlasting  life" — that  he  passed 
by  other  some,  '<  and  ordained  them  to  dishonour 
and  wrath,  to  the  praise  of  his  vindictive  justice" — 
and  that  the  number  of  men  and  angels  thus  predes- 
tinated and  foreordained,  *'  is  so  definite  and  cer- 
tain, that  it  cannot  be  either  increased  or  diminish- 
ed."— This  doctrine  has  been  called,  and  is  now 
called,  by  a  very  respectable  and  numerous  deno- 
mination of  Christians,  the  doctrine  of  Jesus  Christ. 
And  if  said  denomination  be  in  the  right,  we,  who 
profess  to  believe  in  God's  universal,  impartial,  and 
efficient  goodness,  are  certainly  in  the  wrong.  We 
believe  we  are  right,  and  that  they  are  wrong;  and 
it  is  necessary  for  us  to  be  possessed  of  such  a  know- 
ledgje  of  the  Scriptures,  such  a  knowledge  of  the 
gospel  of  Jesus  Christ,  of  its  character,  and  the 
grace  it  reveals,  as  to  be  successful  in  combating  the 
erroneous  sentiment  referred  to — a  sentiment  which 


1:^0  BALLOU'S    NINE    SERMONS. 

has  long  exercised  a  mighty  sway  over  the  hurtian 
intellect. 

There  is  another  very  respectable  denomination 
of  Christians,  who  have  repudiated  the  doctrine  of 
election  and  reprobation,  and  have  adopted  what  is 
distinguished  as,  and  generally  known  by  the  term, 
Free  Will,  or  Arminianism.  This  class,  my  hear- 
ers, believe  that  a  day  of  probation  has  been  ap^ 
pointed  to  man,  and  that  our  eternal  state  depends 
upon  the  right  and  proper  use  of  what  they  term 
moral  agency;  and  that  we  ourselves,  by  the  use  of 
said  agency,  are  to  decide  the  question,  whether  we 
shall  hereafter  be  forever  blessed  in  the  presence  of 
God,  or  sink  down  into  interminable  despair,  and 
endure  all  the  miseries,  and  all  the  wretchedness 
which  is  portrayed  in  the  doctrine  previously  no- 
ticed. If  this  doctrine  be  true,  it  is  just  as  certain 
that  we  are  under  an  egregious  mistake  as  we  should 
be,  on  the  supposition  that  the  doctrine  of  Calvin- 
ism is  correct.  And  it  is  necessary  for  us  to  be- 
come acquainted  with  the  Scriptures,  and  with  the 
doctrine  and  precepts  of  our  Lord  Jesus  Christ,  in 
order  that  we  may  be  enabled,  if  possible,  to  carry 
the  conviction  to  the  understandings  of  our  Armi- 
nian  brethren,  that  they  have  placed  our  eternal 
destiny  on  a  basis  which  the  Scriptures  do  not  place 
it  upon;  and  that  they  have  thereby  taken  away 
from  the  believer  in  Jesus,  that  heavenly  and  divine 
consolation,  which  his  pure  gospel  is  calculated  to 
inspire. 

**Is  there  another  class  of  community,"  says  the 
hearer,  **who  stand  opposed  to  Universalism?  and 
is  it  our  duty  to  be  prepared  to  meet  and  convince 
them  likewise,    of  the  reality  of  the  religion  we 


BALLOU'S  NINE  SERMONS.  121 

profess?"  Yes,  there  is.  And  these,  too,  are  our 
brethren — though  they  cannot,  properly,  be  consi- 
dered brethren  of  the  Christian  community.  Never- 
theless, they  are  our  brethren.  I  allude  to  those  who 
have  renounced  Christianity — those  who,  though 
brought  up  in  a  Christian  land,  have  come  to  the 
conclusion  that  there  is  no  truth  in  the  doctrine  of 
revelation — that  man  is  a  mere  animal  of  to-day. 
whose  career  begins  with  his  temporal  existence, 
and  closes  forever  when  the  body  dies.  These  bre- 
thren sometimes  carry  their  incredulity  so  far,  as 
even  to  render  themselves  blind  to  the  existence  of 
a  Pirst  Cause,  and  to  pride  themselves  in  being  con- 
sidered as,  and  denominated.  Skeptics, 

I  must  occupy  sufficient  time  to  observe,  that  to- 
wards these  different  classes  we  cherish  no  feelings 
but  such  as  become  brethren.  We  believe  they  are 
all  deluded;  and  we  are  satisfied  that  their  several 
errors  are  the  current  errors  of  our  time.  And  if 
we  study  to  acquire  divine  knowledge,  it  should  be 
with  a  view  to  avail  ourselves  of  suitable  means  to 
meet  those  several  opposers  of  the  true  doctrine  of 
our  Lord  Jesus  Christ,  and  to  convince  them  of 
their  error.  I  shall  not  make  any  selection  out  of 
their  particular  notions.  I  feel  no  disposition  to 
give  any  preference  to  either  of  them — for  of  two 
absolute  errors,  or  of  three  real  wrongs,  1  know  no 
good  in  either  of  them;  and  therefore  have  no  de- 
sire to  institute  a  comparison,  believing  them  all  to 
be  false.  I  feel  equally  bound  to  exert  the  powers 
which  my  Father  in  heaven  has  given  me,  to  wage 
war  against — if  you  will  allow  the  expression — to 
wage  war  against  all  false  notions  and  ideas.  I  do 
not  mean  to  be  understood  as  waging  war  against 
11 


122  BALLOU'S  NINE  SERMONS. 

any  of  my  fellow  creatures,  who  have  imbibed  the 
errors  adverted  to.  I  speak  in  reference  to  opinions. 
Pure  love  to  such  individuals  should  prompt  us  to 
exert  all  our  powers  to  convince  them  of  the  truth; 
and  no  other  disposition  should  sway  our  feelings. 
For,  mark  well,  and  forget  not,  that  while  we  grow 
in  knoivledge,  we  must  grow  in  grace;  and  the 
more  we  know  about  our  Lord  and  Saviour  Jesus 
Christ,  the  more  gracious  we  shall  feel  towards  our 
fellow  creatures,  and  the  stronger  will  be  our  desire 
to  do  them  good.  And  if,  by  any  possible  means, 
we  can  remove  these  errors  from  their  minds,  it 
will  be  conferring  a  blessing  upon  them,  and  happi- 
ness upon  ourselves.  We  shall  do  them  a  greater 
favour,  than  we  do  to  the  hungry  when  we  feed 
them,  or  to  the  naked  when  we  clothe  them. 

How  then  shall  we  proceed?  My  friendly  hear- 
ers, the  work  is  ver}'  easy.  There  is  no  dijfficulty  in 
performing  our  duty  in  this  respect.  It  is  true,  that 
study  and  research  are  required.  But  I  will  ask, 
what  is  more  pleasant  than  to  exercise  our  faculties 
and  powers,  in  investigating  important  truths?  It  is 
not  simply  the  attainment  of  the  knowledge,  or  the 
result  to  which  we  come,  that  is  the  pleasure, — not 
that  alone — but  it  is  a  pleasure  to  exercise  our  minds, 
in  investigating  the  subject,  and  in  discovering  the 
truth.  It  is  so  with  all  sciences.  How  happy  and 
pleased  is  a  scholar,  while  investigating  a  science! 
Kvery  moment  he  discovers  something  he  did  not 
see  before!  The  progress  of  inquiry  is  pleasant;  and 
when  the  result  is  obtained,  the  joy  is  increased. 
He  who  searches  for  water,  finds  indications  of  suc- 
cess as  he  proceeds;  and  soon  the  spring  rises  up, 
and  he  slakes  his  thirst. 


BALLOU'S   NINE  SERMONS.  123 

My  hearers,  with  Christian  professors  we  may 
get  along  with  the  Bible.  They  who  believe  in 
election  and  reprobation,  and  they  also  who  hold  to 
the  Aiminian  scheme,  all  go  to  the  Bible,  and  say 
that  the  Scriptures  teach  their  doctrines  respectively. 
How  shall  we  meet  them  on  this  ground?  I  answer, 
— we  must  examine  those  Scriptural  testimonies 
which  treat  on  the  subject  of  man's  salvation,  and 
the  dispensation  of  the  gospel;  and  we  must  be  care- 
ful to  keep  two  questions  in  our  minds.  The  first 
is,  Do  the  Scriptures  which  treat  of  man's  salvation, 
speak  in  limited,  or  in  unlimited  language?  That  is, 
does  the  language  referred  to  embrace  all  mankind^ 
or  does  it  embrace  only  depart?  The  second  question 
is,  Do  the  Scriptures  which  treat  of  man's  salvation, 
speak  in  uncertain  and  conditional  terms,  or  do 
they  speak  in  certain  and  unconditional  language? 
These  two  points  prepare  us  to  meet  our  adversaries 
on  both  hands.  For  if  those  Scriptures  which  treat 
of  man's  salvation,  speak  m  general  and  universal 
terms,  then,  of  course,  the  partial  doctrine  of  elec- 
tion and  reprobation  is  refuted.  Study  the  Bible, 
and  you  will  not  find  in  it  what  our  opposers  have 
in  their  creed.  Their  creed  says,  that  ^^God  from 
all  eternity  elected  some  to  everlasting  life,  and 
passed  by  and  ordained  the  rest  to  dishonour  and 
wrath."  This  doctrine  is  of  human  invention,  and 
is  found  in  a  human  creed.  And  if  the  doctors  of 
divinity  who  wrote  that  creed,  had  possessed  the 
modesty  of  Christians,  they  would  have  paused  be- 
fore they  wrote  the  sentence  above  quoted.  They 
should  have  inquired,  whether  they  could  put  that 
sentiment  in  Bible  language.  The  thought  never 
struck  their  minds.      If  it  had — and   if  they  had 


124 

paused  a  moment  to  find  said  Bible  language,  you 
never  would  have  found  that  doctrine  in  their  creed! 
They  say  God  elected  some.     Compare  this  state- 
ment with  the  promise  of  God  to  Abraham.      **In 
blessing,   I  will  bless  thee,  and  in  multiplying,  I 
will  multiply  thee;  and  in  thee,  and  in  thy  seed, 
shall  ALL  NATIONS  be  blessed."    The  Lord  does  not 
say,  in  thy  seed  shall  some  of  the  human  family  be 
blessed;  but  he  says,  "in  thy  seed  shall  all  nations 
be  blessed," — yea,  "all  the  families  and  kindreds 
of  the  earth."    St.  Paul  in  his  Epistle  to  the  Gala- 
tians,  calls  the  preaching  of  God  to  Abraham,  the 
gospel.    Then  the  simple  truth  of  the  gospel  is,  that 
in  Christ,  the  seed  of  Abraham,  all  the  nations, 
families  and  kindreds  of  the  earth  shall  be  blessed^- 
Take  this  one  promise;  look  at  it  carefully;  examine 
all  its  relations  in  the  whole  Bible;  and  then  ask 
yourselves,  whether  there  is  a  single  word  wanting 
to  make  the  doctrine  universal;  or  whether  there 
is  a  single  word  therein 'that  is  calculated,  in  any 
degree,  to  contract  or  narrow  it.     Have  we  not  a 
perfect  right  to  call  upon  those  who  believe  in  the 
doctrine  of  election  and  reprobation,  to  inform  us 
upon  the  subject,  how  it  has  happened,  that  if  it  was 
the  predetermination  of  God,  from  all  eternity,  that 
millions  should  suffer  misery  forever,  that  he  should 
have  made  such  a  promise  of  universal  blessedness 
to  Abraham?     Those  who  believe  in  election  and 
reprobation  do  not  preach  in  this  way.     You  have 
heard  them  preach,  and  did  you  ever  hear  them  take 
up  this  subject,  and  dwell  upon  it,  and  insist  upon 
it,  and  endeavour  to  enforce  it  upon  their  hearers, 
that  God  preached  the  gospel  to  Abraham  in  the 
manner  before  noticed?    You  never  did.    Do  you 


BALLOU'S  NINE    SERMONS.  125 

know  why  they  never  preach  in  that  manner?  The 
honest  answer  is,  they  do  not  believe  what  God 
preached  to  Abraham.  If  they  did,  they  would 
preach  it  also. 

Let  us  look  a  little  farther.  Our  adversaries  on 
the  other  hand,  are  willing  to  grant,  that  the  gospel 
is  univers:il  in  its  promises— but  they  contend  that 
said  promises  are  co7iditional^-(\cpend'ing  on  human 
agency  for  their  fulfilment.  Is  this  true  ?  "In  thy 
seed  shall  all  nations  be  blessed.'^  Is  there  any 
thing  like  human  agency  intimated  in  this  promise? 
Is  there  any  thing  like  human  agency  set  up  as  the 
basis  of  this  heavenly  blessing?  There  is  not.  If 
endless  punishment  be  true,  God  must  have  eternally 
known,  that  the  terms  of  the  gospel  would  not  be 
complied  with  by  the  whole  of  the  human  race;  and 
he  must  have  known  that  some  men  would  so  use 
their  agency  as  to  render  themselves  forever  wretch- 
ed. In  this  view  of  the  subject,  the  Almighty  could 
not  with  propriety  have  said  to  Abraham,  "In  thy 
seed  shall  all  the  nations  of  the  earth  be  blessed.'' 
He  could  not  properly  have  made  this  promise,  if 
he  intended  that  man's  eternal  destiny  should  rest 
on  the  use  or  abuse  of  human  agency;  for  at  the 
time  he  made  the  promise,  he  must  have  known 
what  human  agency  would  do,  and  what  it  would 
not  do.  It  is  impossible  to  reconcile  the  idea  refer- 
red to  with  the  express  promises  of  God. 

We  will  inquire  still  further.  The  Prophet  Isaiah 
uses  these  remarkable  words.  "And  it  shall  come 
to  pass  in  the  last  days,  that  the  mountain  of  the 
Lord's  house,  shall  be  established  in  the  top  of  the 
mountains,  and  shall  be  exalted  above  the  hills,  ancl 
11* 


126 

all  nations  shall  flow  unto  it."  Now  he  prophecied 
about  what  should  happen  in  an  after  day;  and  by 
this  prophecy  the  same  sentiment  is  taught  as  in  the 
words,  "all  nations  shall  be  blessed."  By  what 
authority  could  the  Prophet  Isaiah  assert  positively, 
without  any  conditions  or  ?*/>,  and  say  in  the  name 
of  God  himself,  that  all  nations  should  flow  to  the 
house  of  the  Lord?  How  much  do  you  suppose  he 
rested  on  human  agency  in  this  case?  Shall  we  use 
the  familiarity  with  the  Prophet,  just  to  ask  him 
how  he  knew  what  he  said  ?  He  gives  the  answer 
in  the  25th  chapter.  "And  in  this  mountain  shall 
the  Lord  of  hosts  make  unto  all  people  a  feast  of  fat 
things,  a  feast  of  wine  on  the  lees;  of  fat  things  full 
of  marrow,  of  wines  on  the  lees  well  refined.  And 
he  will  destroy  in  this  mountain  the  face  of  the 
covering  cast  over  all  people,  and  the  vail  that  is 
spread  over  all  nations.  He  will  swallow  up  death 
in  victory;  and  the  Lord  God  will  wipe  away  tears 
from  ofi"  all  faces;  and  the  rebuke  of  his  people  shall 
he  take  away  from  ojff  all  the  earth:  for  the  Lord 
hath  spoken  it."  How  much  human  agency  is  there 
here?  Look  at  it  carefully,  my  friends,  and  remem- 
ber that  this  is  but  a  specimen  of  the  current  language 
of  the  gospel  in  the  Old  and  New  Testaments. 

But  the  hearer  will  say,  "Then  you  exclude  hu- 
man agency  altogether,  and  make  man  a  mere  ma- 
chine." We  shall  not  pause  in  this  place,  to  enter 
into  the  subtilties  of  metaphysics — but  are  there 
not  some  blessings  that  v/e  receive  from  God,  which 
are  not  procured  by  human  agency?  We  certainly 
enjoy  some  such  blessings.  The  blessing  of  existence, 
for  instance.  God  has  given  it  to  us.  Did  this  exist- 
ence depend  on  our  moral  agency?    Certainly  not. 


BALLOU's  NINE   SERMONS.  127 

It  is  the  free  gift  of  God.  Contemplate  yourself, 
with  all  your  faculties  and  powers,  mental  and  phy- 
sical. Did  human  agency  procure  them?  Look  at 
the  creation  around  you.  Behold  the  sun,  the  moon, 
and  the  stars,  the  earth,  and  the  rivers,  and  the 
vital  air, — did  human  agency  procure  them  ?  No. 
The  God  of  mercy  and  favour  blessed  you  with  them 
all.  And  the  moment  you  were  born  into  the  world, 
you  were  born  heirs  of  these  blessings,  and  none  of 
them  were  dependant  upon  human  agency.  I  do  not 
mean  that  we  have  no  power  to  do  something  for 
our  peace  and  comfort.  But  is  there  any  more  moral 
philosophy,  or  Christianity,  in  supposing  that  the 
future  world  depends  on  us,  than  in  supposing  that 
this  world  does?  Where  do  the  Scriptures  say,  that 
immortality,  and  glory,  and  eternal  life,  are  any 
thing  beside  the  free  gifts  of  God?  The  great  Father 
of  our  spirits,  who  has  accompanied  the  gift  of  this 
existence  with  every  thing  necessary  for  our  com- 
fort, will  unquestionably  provide  the  future  state  of 
existence  with  every  thing  necessary  to  make  it  a 
blessing.  Are  you  afraid  to  trust  your  heavenly 
Father  and  divine  Benefactor?  I  hope  not.  David  ex- 
pressly says,  "  All  the  ends  of  the  world  shall  remem- 
ber and  turn  unto  the  Lord;  and  all  the  kindreds  of 
the  nations  shall  worship  before  thee.'^  He  did  not 
suppose  that  this  universal  in-gathering  of  our  hea- 
venly Father's  children  is  suspended  on  the  fickle 
caprices  of  human  agency — but  he  rests  the  glorious 
consummation  on  the  efiectual  working  of  divine 
power  and  love. 

Time  would  fail  me,  and  your  patience  would  be 
exhausted,  were  I  to  take  notice  of  the  range  of  this 
subject,  as  it  is  explained   and    illustrated  in   the 


128 

Scriptures.  Nevertheless  I  desire  you  to  look  at  the 
53d  chapter  of  Isaiah — every  verse  of  it  seems  to  be 
designed  for  the  purpose  of  directing  the  mind  to 
the  Lord  Jesus  Christ.  "All  we  like  sheep  have 
gone  astray;  we  have  turned  every  one  to  his  own 
way;  and  the  Lord  hath  laid  on  him  the  iniquity  of 

us  all.    By  his  stripes  we  are  healed He  shall  see 

of  the  travail  of  his  soul,  and  shall  be  satisfied;  by 
his  knowledge  shall  my  righteous  servant  justify 
many;  for  he  shall  bear  their  iniquities."  Do  you 
see  human  agency  in  this?  And  yet  I  do  not  pre- 
tend that  there  are  not  duties  devolving  upon  us. 
We  should  exert  our  abilities  and  powers,  in  accord- 
ance with  the  precepts  and  doctrine  of  Christ.  There 
is  enough  for  every  one  of  us  to  do.  But  we  contend 
that  God  himself  has  power  to  carry  his  purposes 
into  effect,  and  that  he  has  all  the  means  at  his  dis- 
posal which  are  requisite  to  accomplish  his  will. — 
"Having  made  known  unto  us  the  mystery  of  his 
will,  according  to  his  good  pleasure,  which  he  hath 
purposed  in  himself;  that  in  the  dispensation  of  the 
fulness  of  times  he  might  gather  together  in  one  all 
things  in  Christ,  both  which  are  in  heaven,  and 
which  are  on  earth;  even  in  him;  in  whom  also  we 
have  obtained  an  inheritance,  being  predestinated 
according  to  the  purpose  of  him,  who  worketh  all 
things  after  the  counsel  of  his  own  will.''  How 
plain  this  is!  Not  according  to  7nan''s  agency  or 
counsel,  but  "after  the  counsel  oihisoivn  will." 

I  deem  it  unnecessary  to  extend  this  subject  fur- 
ther. But  I  will  remark  once  more  before  I  leave 
it,  that  the  student  in  the  Bible  should  be  careful 
to  keep  these  two  points  in  his  mind:  How  do  the 
Scriptures  read  on  the  subject  of  man's  salvation? 


BALLOU'S  NINE   SERMONS.  12& 

Do  they  speak  in  terms  that  embrace  the  whole  hu- 
man family?  or  does  the  language  thereof  embrace 
only  a  part?  And  again.  What  is  their  language  in 
relation  to  certainty  or  uncertainty?  Do  they  regard 
human  agency  as  the  means,  or  in  other  words,  as 
the  foundation  on  which  the  divine  promises  rest? 
Is  the  salvation  of  man  suspended  on  his  own  agency 
and  his  own  will,  or  is  it  suspended  on  the  will  and 
agency  of  Almighty  God?  Take,  for  instance,  the 
conversion  of  Saul  of  Tarsus  to  Christianity.  Pe- 
ruse the  account  with  attention,  and  with  this  ques- 
tion in  your  minds:  Was  it  Paul's  agency  that  ef- 
fected the  conversion?  or  was  it  the  power  of  the 
Lord  Jesus  Christ  that  accomplished  the  work?  Be 
satisfied  in  relation  to  this  case,  and  you  may  feel 
satisfied  about  all  other  instances. — I  might  appeal 
to  the  experience  of  many  persons  who  are  now 
present.  I  might  ask  you,  how  you  became  believ- 
ers in  God's  universal  salvation — and  many  of  you 
will  inform  me,  that  it  was  not  by  your  own  will 
that  you  became  Universalists.  How  did  you  be- 
come so?  **  Why,  I  undertook  to  disprove  the  doc- 
trine, and  went  to  the  Bible  to  obtain  its  assistance; 
and  by  the  testimony  thereof  I  became  convinced 
of  the  truth  of  Universalism."  And  vast  numbers 
throughout  the  whole  country,  who  are  now  believ- 
ers in  Universalism,  became  so  in  this  way.  Their 
choice  or  agency  did  not  make  them  believers  in 
the  doctrine.  They  had  no  more  desire  to  believe 
it,  than  Saul  had  to  believe  in  Christianity,  when 
he  started  out  with  his  letters  of  authority,  on  the 
business  of  persecution.  I  have  been  told  by  indi- 
viduals, that  in  their  attempts  and  arguments  to  dis- 
prove our  doctrine,   they  became  convinced  of  its 


130 

truth,  against  their  own  purposes  and  desires;  and 
they  were  constrained  to  say,  as  Peter  said,  "What 
was  /,  that  I  could  withstand  God?''  If  those  who 
are  now  Universalists,  could  have  withstood  God, 
there  would  not  have  been  a  Universalist  in  the 
land — for  it  was  a  cross  a  few  years  since,  and  no 
small  one,  for  a  man  to  avow  himself  a  Universalist. 

"  But,"  says  the  hearer,  "  would  there  not  be  a 
difficulty  in  meeting  the  other  class,  who  are  gene- 
rally called  Skeptics?^'  It  may  be  difficult  to  C07i- 
vhice  them,  but  I  am  satisfied  of  one  thing, — It  is 
not  difficult  to  acquire  that  knowledge  by  which  we 
can  at  all  times  bar  their  arguments,  and  defend  our- 
selves against  their  attacks.  It  is  not  unfrequently 
the  case,  that  there  is  a  great  want  of  candour  in 
them,  and  this  renders  it  difficult  to  carry  convic- 
tion to  their  understanding.  They  have  not  been 
minute  in  their  investigations,  and  are  consequently 
restless  and  uneasy.  We  may  lead  them  in  a  cer- 
tain train  or  direction,  and  they  will  immediately 
fly  into  another;  and  thus  vary  their  course,  so  as 
to  make  it  difficult  to  get  hold  of  their  understand- 
ings. But  I  can  say,  with  all  confidence,  that  there 
are  writings  of  Christian  authors,  in  which  you  will 
find,  if  you  will  read  them  with  care,  overwhelm- 
ing evidences  of  the  divinity  of  the  religion  we  be- 
lieve. And  for  thjs  purpose  I  would  refer  you  to 
Lardner,  Paley,  and  Chalmers,  and  other  champions 
of  the  Christian  faith.  Their  arguments  are  before 
the  world,  and  are  such  as  we  think  cannot  be  re- 
futed; but  if  there  are  those  who  think  they  can 
refute  them,  they  are  blameworthy  if  they  do  not 
attempt  it. 


BALLOtJ'S  NINE  SERMONS.  131 

I  will  direct  your  attention  to  the  following  argu- 
ment. Christianity  is  in  the  world.  It  professes  to 
be  predicated  on  the  miracles  recorded  in  the  New 
Testament.  Now,  our  brethren  who  oppose  Chris* 
tianity,  say  that  those  miracles  never  were  wrought, 
and  that  the  whole  history  is  false.  As  this  is  the 
position  they  take,  they  are  required  to  inform  us, 
how  Christianity  first  came  into  the  world.  It  is 
not  of  such  ancient  date,  that  the  records  of  anti- 
quity are  silent  about  it. — We  will  introduce  a  com- 
parison. 

Suppose  the  youth  of  the  present  generation  ne- 
glect to  read  the  history  of  our  country,  and  by 
and  by,  through  their  neglect,  the  doctrines  of  the 
revolution  of  these  states,  and  the  way  and  manner 
whereby  we  obtained  our  independence,  should  be- 
come lost  to  them.  But  there  has  been  a  practice  of 
celebrating  the  independence  of  the  United  States 
on  the  4th  day  of  July;  and  the  youth  are  very 
happy  on  these  anniversaries.  By  and  by,  one  of 
them  inquires  what  it  means.  Some  old  person  in- 
forms him,  that  it  was  on  the  4th  of  July  that  the 
independence  of  the  United  States  was  declared. 
*^  Independence  of  the  United  States! — The  United 
States  were  always  independent!"  No,  says  the 
aged  man,  we  were  once  colonies  of  Great  Britain; 
and  had  to  fight  for  our  liberty,  and  thousands  of 
lives  were  lost  in  the  struggle,  and  we  finally  ob- 
tained it.  Says  the  youth,  **  I  do  not  believe  it.  I 
'believe  that  this  celebration  is  a  mere  tradition,  and 
that  there  is  no  real  foundation  for  it."  Well,  now, 
the  question  is,  how  shall  this  person  be  convinced 
that  he  is  in  error?  There  loas  a  time  when  we 
were  colonies.      He  must  be  put  to  the  test.     Let 


132 

him  take  the  history  of  the  country,  and  read  as 
far  back  as  the  first  celebration  of  the  4th  of  July. 
And  if  he  does  this  candidly,  he  will  say  to  the  old 
gentlemen,  **I  have  found  no  such  thing  as  a  cele- 
bration of  the  4th  of  July,  anterior  to  the  indepen- 
dence of  the  United  States;  and  I  now  believe  that 
you  are  correct  in  what  you  told  me,  and  that  this 
practice  is  really  founded  on  the  fact  that  the  inde- 
pendence of  the  United  States  was  declared  on  that 
day."  But  if  he  can  rebut  this  matter  by  history, 
and  show  that  there  was  another  such  celebration, 
and  prove  it  to  have  been  a  practice  existing  for 
centuries  before  Ihe  date  of  the  independence  of 
the  United  States,  he  will  do  something  that  we 
think  he  never  can  do. 

I  ask  the  skeptic  to  be  honest  enough  to  take  the 
history  of  Christianity,  and  the  institutions  of  Chris- 
tianity, and  see  how  far  back  he  can  carry  them. 
And  if  he  can  find  them  existing  further  back  than 
the  time  of  Christ,  he  will  refute  Christianity;  and 
if  he  does  not,  he  never  will.  This  presents  us  with 
such  a  concatenation  of  evidence  in  proof  of  the  re- 
ligion we  profess,  that  we  feel  unconcerned  with  re- 
gard to  all  the  intrigues,  vain  philosoph}^,  sarcasm, 
and  wit,  that  the  skeptic  makes  use  of. 

Here  I  shall  leave  these  brethren,  and  hope  that 
we  may  always  treat  them  kindly,  as  Jesus  himself 
treated  unbelievers,  bringing  to  them  all  the  evi- 
dence in  our  power,  of  the  truth  of  the  religion  we 
profess.  And  I  wish  to  remark  now,  that  growing 
in  the  knowledge  of  the  gospel  of  Jesus  Christ,  will 
always  increase  us  in  grace.  Let  us  keep  this  in 
our  minds  at  all  times,  and  particularly  when  we 
meet   with  our   adversaries.     The   Apostle    says, 


133 

**  Knowledge  puffeth  up."  Men  may  think  they 
know  a  great  deal,  when  they  know  very  little;  and 
such  men  may  feel  inimical,  uncharitable,  and  cen- 
sorious towards  those  who  do  not  believe  precisely 
as  they  do.  But,  my  young  friends,  let  me  affec- 
tionately caution  you  against  the  indulgence  of  such 
feelings.  For  whoever  grows  in  the  knowledge  of 
our  Lord  Jesus  Christ,  grows  in  grace,  and  in  that 
*^  wisdom  which  is  first  pure,  then  peaceable,  gen- 
tle, easy  to  be  entreated,  full  of  mercy  and  good 
fruits,  without  partiality,  and  without  hypocrisy;" 
he  grows  in  the  spirit  of  meekness  and  humility,  as 
manifested  by  our  Lord  and  Saviour  Jesus  Christ. 

It  is  a  laudable  undertaking,  and  the  object  in 
view  is  a  worthy  one,  for  the  youth  of  the  land  to 
unite  for  the  purpose  of  assisting  each  other  in  in- 
vestigating truth.  I  am  more  than  pleased  that  there 
is  such  an  institution  in  this  plafce,  as  the  '*  Young 
Men's  Universalist  Institute."  My  young  brothers, 
will  you  receive  a  word  of  exhortation?  Be  careful, 
in  all  your  researches,  in  all  your  studies,  that  you 
keep  these  two  things  together — knowledge  and 
grace.  Do  not  separate  them.  Be  careful  to  re- 
member, that  the  grace  of  the  gospel,  the  good  will 
of  the  Redeemer,  the  mercy  of  God,  and  the  love  of 
heaven,  should  inspire  our  minds  under  all  circum- 
stances; and  where  we  are  opposed,  let  us  be  care- 
ful to  meet  the  opposer  in  the  spirit  of  Christ.  Ask 
yourselves  the  question,  when  you  are  engaged  in 
argument.  How  would  our  divine  Master  advise  me 
to  speak,  so  as  to  obtain  his  approbation?  Let  love 
iill  your  hearts;  and  I  repeat  again, — while  you 
12 


134 

grow  in  knowledge,  be  careful  that  you  also  grow 
in  grace. 

And,  my  young  friends,  be  not  discouraged  at  the 
embarrassments  which  lie  around  you.  There  are 
those  who  vindicate  our  doctrine,  who  have  seen  it 
in  a  very  different  state  from  what  it  is  now.  When 
your  humble  servant  commenced  his  career  in  life, 
he  does  not  know  that  he  could  count  ten  indivi- 
duals who  had  opened  their  lips  on  this  continent, 
in  advocating  our  doctrines;  and  there  were  not 
more  than  two  or  three  regular  societies  formed, 
professing  to  believe  as  we  do.  What  a  change  has 
he  lived  to  see!  I  have  been  engaged  in  the  conflict 
for  more  than  forty  years,  and  I  now  invite  you  to 
enter  on  the  prosecution  of  the  work  before  you. 
I  have  not  met  with  any  thing,  in  all  the  means 
which  have  been  arrayed  in  opposition  to  our  faith, 
nor  in  all  the  errors  which  have  existed,  both  on 
the  right  hand  and  on  the  left,  that  has  produced  one 
moment's  discouragement  in  my  mind.  Perfect  con- 
fidence in  the  truth  of  God,  and  in  the  fact  that 
truth  is  great  and  will  prevail,  has  inspired  me  with 
courage  to  go  forward,  and  prosecute  the  Christian 
warfare. 

Remember,  my  young  friends,  that  ''  we  wrestle 
not  against  flesh  and  blood,  but  against  principali- 
ties, against  powers,  against  the  rulers  of  the  dark- 
ness of  this  world,  against  spiritual  wickedness  in 
high  places;"  and  if  you  contend  in  the  spirit  of 
the  Lord  Jesus  Christ,  you  shall  be  victors — you 
cannot  be  overcome.  But  if  you  swerve  from  this 
direction,  it  will  not  be  necessary  for  your  enemies 
to  overcome  you — you  will  be  overcome  of  your- 
selves. 


135 

It  becomes  you,  therefore,  to  '^be  strong  in  the 
Lord,  and  in  the  power  of  his  might.  Put  on  the 
whole  armour  of  God,  that  ye  may  be  able  to  stand 
against  the  wiles  of  the  devil.  Stand,  therefore,  hav- 
ing your  loins  girt  about  with  truth,  and  having  on 
the  breastplate  of  righteousness;  and  your  feet  shod 
with  the  preparation  of  the  gospel  of  peace.  Above 
all,  taking  the  shield  of  faith,  wherewith  ye  shall 
be  able  to  quench  all  the  fiery  darts  of  the  wicked. 
And  take  the  helmet  of  salvation,  and  the  sword  of 
the  Spirit,  which  is  the  Word  of  God.*' 


SERMON  VIIL 


Delivered  in  the  Lombard  Street  Church,  Sunday  Mornings 
November  16,  1834. 


BAPTISM    INTO    CHRIST. 

"  For  as  many  of  you  as  have  been  baptized  into  Christ,  have  pui 
on  Christ.  There  is  neither  Jew  nor  Greek,  there  is  neither  bond 
nor  free,  there  is  neither  male  nor  female :  for  ye  are  all  one  in 
Christ  Jesus." — Galatians  iii.  27,  28. 

In  reading  the  Epistle  from  which  the  text  is  se- 
lected, the  hearer  will  learn,  that  the  Apostle  therein 
designed  to  dissuade  his  professed  brethren  from 
giving  that  heed  and  attention  to  the  rituals  of  the 
law  of  Moses,  which  certain  teachers  had  zealously 
enjoined.  He  expresses  much  concern  for  them,  in- 
asmuch as  he  had  been  informed  that  they  had,  in 
some  way,  been  so  diverted  from  the  spirituality  of 
the  religion  of  Jesus  Christ,  as  to  seek  justification 
before  God  in  the  rites  of  the  law.  And  hence  he 
labours,  at  considerable  length,  to  show  them,  that 
the  law  was  never  designed  as  the  dispensation  by 
which  man  should  obtain  divine  justification.  He 
endeavours  to  prove,  that  the  dispensation  in  which 
man  is  justified  before  God,  is  that  faith  or  covenant 
which  was  confirmed  to  Abraham  before  the  law  was 
given.  And  he  declares,  that  "  the  law,  which  was 
four  hundred  and  thirty  years  after*^  the  covenant 
was  confirmed,    '^cannot  disannul,   that  it  should 


BALLOU'S   NINE    SERMONS.  137 

make  the  promise  of  none  eflfect."  In  the  Sth  verse 
of  the  third  chapter,  he  is  careful  to  mention  the 
very  gospel  which  was  preached  to  Abraham:  "And 
the  Scripture,  foreseeing  that  God  would  justify  the 
heathen  through  faith,  preached  before  the  gospel 
to  Abraham,  saying,  In  thee  shall  all  nations  be 
blessed.^'  And  he  is  equally  careful  to  mention  what 
he  understands  by  the  seed  of  Abraham;  for  he  ob- 
serves, that  it  was  not  said,  ^^  oi  seeds,  as  of  many; 
but  to  \.\\y  seed,  which  is  Christ.^'  In  Christ,  there- 
fore, as  the  promised  seed,  all  nations  shall  be 
blessed.  In  this  covenant,  men  were  to  seek  justifi- 
cation— and  not  in  the  rituals  of  the  law. 

You  discover  how  this  argument  bears  on  the 
general  subject.  The  Apostle  was  endeavouring  to 
lead  his  brethren  away  from  the  delusion  under 
which  they  laboured;  and  to  this  end,  he  desired  to 
convince  them  that  they  should  seek  justification 
before  God,  by  no  other  power  or  dispensation,  than 
by  that  covenant  which  God  made  with  Abraham 
four  hundred  and  thirty  years  before  the  giving  of 
the  law.  His  argument  is  very  just.  A  law  must 
not  be  allowed  to  operate  ex  post  facto,  nor  to  dis- 
annul any  thing  which  existed  by  promise  before 
the  law  was  given.  It  should  not  therefore  be  sup- 
posed, that  the  law  covenant  possessed  authority  to 
disannul  the  gospel  covenant  which  was  made  with 
Abraham  so  many  years  before. 

The  question  is  asked  in  the  epistle  from  which 
the  text  is  selected:  "  Wherefore  then  serveth  the 
law?"  And  the  proper  answer  is  given,  *'Itvvas 
added  because  of  transgressions,  until  the  seed  should 
come  to  whom  the  promise  was  made,  and  it  wa» 
ordained  in  the  hands  of  a  mediator."  Moreover,. 
12* 


138  BALLOU'S  NINE  SERMONS. 

the  law  is  called  a  school-master — and  the  purpose 
for  which  it  was  instituted,  is  thus  expressed — ^' to 
bring  us  ta  Christ, ^^  not  to  drive  us  away  from 
■him.  We  all  understand  the  office  and  duty  of  a 
school-master.  It  is  his  duty  to  give  your  children 
such  instruction  as  they  may  require — but  he  is  not 
authorized  to  claim  your  children  as  his  own,  to 
keep  them  away  from  you,  or  to  put  them  under 
such  regulations  that  you  yourselves  can  exercise 
no  control  over  them.  He  has  no  right  to  say  to 
your  children,  '^  If  you  love  me,  and  obey  my  pre- 
cepts, you  shall  be  heirs  to  the  estate  of  your  pa- 
rents;  but  if  you  do  not  love  me  and  obey  my 
commandments,  you  shall  be  disinherited."  The 
power  and  authority  of  the  school-master  extends 
not  so  far  as  this.  Nor  was  it  in  the  power  of  the 
law  of  Moses  to  disinherit  a  single  individual  em- 
braced in  the  covenant  which  God  made  with  Abra- 
ham. That  law  was  simply  a  ^'school-master  to 
bring  us  to  Christ,'^  the  promised  seed.  Hence  says 
the  Apostle,  *'  But  before  faith  came,  we  were  kept 
under  the  law,  shut  up  unto  the  faith  which  should 
afterwards  be  revealed." 

Let  us  look  again  at  this  faith,  or  covenant.  It 
did  not  regard  the  house  of  Israel^  in  an  especial 
manner:  it  did  not  exclude  any  nation,  kindred, 
tongue,  or  people,  under  heaven.  It  did  not  in  any 
degree  rest  the  promised  inheritance  upon  the  ob- 
servance of  any  outward  ritual,  by  either  Jew  or 
Gentile — but  it  covered  the  whole  race  of  man.  "In 
thy  seed  shall  all  nations  be  blessed."  And  this  cor- 
responds with  the  text:  **For  as  many  of  you  as 
are  baptized  into  Christ,  have  put  on  Christ.  There 
is  neither  Jew  nor  Greek,  there  is  neither  bond  nor 


BALLOU'S  NINE  SERMONS.  139 

free,  there  is  neither  male  nor  female:  for  ye  are 
all  one  in  Christ  Jesus."  There  was  neither  Jew 
nor  Greek,  because  the  promise  did  not  regard  them 
as  svch;  and  in  the  gospel  covenant  no  such  dis- 
tinctions can  ever  exist,  because  all  mankind  are 
therein  acknowledged  to  be  one  in  Christ  Jesus. 

Having  thus  endeavoured  to  point  out  the  Apos- 
tle's general  theme,  and  to  notice  his  general  argu- 
ment, I  will  direct  your  attention  to  the  particular 
topics  of  J:he  text. 

Baptism  is  mentioned.  This  is  a  subject  about 
which  there  has  been  many  conflicting  views,  and 
much  unprofitable  controversy  in  the  Christian 
church.  There  has,  indeed,  been  much  enmity  en- 
gendered in  the  minds  of  those  who  have  been  en- 
gaged in  the  dispute.  You  are  well  acquainted  with 
this  fact.  You  know  that,  even  in  our  times,  seve- 
ral sects  of  professing  Christians  difier  so  widely  on 
the  subject  of  baptism,  as  to  be  unwilling  to  sit 
down  at  the  same  communion  table.  Some  believe 
that  the  rite  should  be  performed  by  sprinkling, 
some  by  pouring,  others  by  immersion.  Each,  how- 
ever, contends  strongly  for  the  use  of  water.  Some 
say  that  infants  are  proper  subjects  of  baptism — 
others  deny  this  position,  and  assert  that  adults  only 
should  be  baptized.  Upon  these  diflerent  and  con- 
flicting views,  different  denominations  predicate  the 
immunities  and  privileges  of  church  membership 
and  fellowship.  But  I  am  satisfied  for  myself,  and  I 
think  you  will  be  satisfied,  that  the  subject  of  bap- 
tism, as  it  is  stated  in  our  text,  is  not  taken  cogni- 
zance of  by  those  contending  parties  in  the  Christian 
church.  ^^For  as  many  o^  you  as  have  been  bap- 
tized into  Christ,  have  put  on  Christ.*' 


140  BALLOU'S  NINE  SERMONS. 

The  question  arises — What  is  meant  by  bein^ 
baptized  into  Christ?  Is  it  water  baptism,  in  any  of 
the  various  forms  of  administering  the  rite? — We 
may  investigate  this  matter,  by  inquiring  as  follows: 
Do  those  who  believe  that  infants  should  be  bap- 
tized, imagine  that  a  little  child  is  baptized  into 
Christ,  after  having  been  sprinkled  with  water? 
Plainly  not — for  that  child  can  possess  no  know- 
ledge respecting  the  manner  or  design  of  such  bap- 
tism. He  has  no  power  to  exercise  his  senses  con- 
cerning the  matter. — Let  us  now  query  with  those 
who  hold  that  adults  only  should  be  baptized.  Do 
they  believe  that  any  adult  person  is  a  fit  subject  of 
immersion,  until  he  is  converted  from  nature's  dark- 
ness, and  introduced  into  marvellous  light?  They 
do  not.  They  properly  contend  that  a  man  must 
first  be  spiritually  baptized.  This  is  right.  And  I 
presume  that  a  person  thus  baptized  into  Christ, 
would  be  no  less  so,  should  he  be  immersed  in  wa- 
ter; neither  do  I  suppose  he  would  be  any  more  so 
after  immersion  than  he  was  before. — I  will  propose 
another  question:  Are  not  persons  sometimes  im- 
mersed in  water,  and  admitted  into  church  member- 
ship, without  knowing  any  thing  about  being  bap- 
tized into  Christ?  The  reply  must  be,  *'  This  cir- 
cumstance often  happens.''  And  yet  there  are  many 
who  predicate  Christian  fellowship  on  the  fact  and 
manner  of  the  performance  of  this  rite! 

I  have  not  introduced  this  subject  for  the  purpose 
of  standing  as  a  mediator  between  the  several  sects 
of  Baptists,  nor  to  contend  with  either  of  them. 
My  object  is,  to  ascertain  the  true  meaning  of  the 
expression,  being  baptized  into  Christ.  And  I  am 
satisfied,  that  if  we  come  to  understand  this  subject 


BALLOU'S  NINE  SERMONS.  141 

properly,  we  shall  discover  that  water  has  nothing 
to  do  with  it,  and  that  there  is  no  necessity  what- 
ever for  the  outward  element. 

'<But/'  says  the  hearer,  "  how  can  you  make  that 
out?''  I  will  endeavour  to  inform  you.  Does  not 
the  argument  of  the  Apostle  suppose,  that  a  person 
is  baptized  into  Christ  by  believing  what  Abraham 
believed  when  God  preached  the  gospel  to  him? 
Yes,  surely.  By  the  power  of  faith  in  that  cove- 
nant, the  believer  is  baptized  into  Christ.  It  results 
in  justification,  not  by  the  works  of  the  law,  but  by 
faith.  Mraham  was  baptized  into  Christ — for  he 
believed  the  promise  of  God — but  we  have  no  ac- 
count that  any  water  was  used  on  the  occasion.  I 
repeat,  that  Abraham  was  baptized  into  Christ — 
and  so  was  Isaac — an'd  so  was  Jacob.  God  preached 
the  same  gospel,  and  made  the  same  covenant  with 
each  of  them,  namely,  that  in  the  promised  seed, 
all  the  nations  and  families  of  the  earth  should  be 
blessed.  They  severally  believed,  and  were  thus 
baptized  into  Christ. 

Let  us  refer  again  to  the  Sth  verse  of  the  chap- 
ter of  which  the  text  forms  a  part.  "  And  the  Scrip- 
ture, foreseeing  that  God  would  justify  the  heathen 
through  faith,  preached  before  the  gospel  to  Abra- 
ham, saying,  In  thy  seed  shall  all  nations  be  blessed." 
Keep  an  eye  on  the  several  points  of  this  passage. 
1st.  The  thing  to  be  done — "  God  would  justify  the 
heathen."  2d.  The  way— "through  faith."  3d.  The 
appointed  medium — "preached  before  the  gospel  to 
Abraham."  4th.  The  extent  of  the  gospel — *Mn 
thee  and  in  thy  seed  shall  all  nations  be  blessed." — 
Now,  **  Abraham  believed  God,  and  it  was  account- 
ed to  him  for  righteousness."    In  this  way,  Abra- 


142  BALLOU'S  NINE  SERMONS. 

ham,  and  Isaac,  and  Jacob,  were  baptized  into  Christ; 
and  every  one  who  has  the  same  faith,  is  baptized 
in  like  manner.  There  is  no  water  in  the  case. 
There  was  no  necessity  for  water  before  the  law 
was  given — nor  is  there  any  necessity  for  water 
now  that  the  law  is  abolished.  It  is  the  same  gospel 
since  the  abrogation  of  the  law,  that  it  was  before 
the  establishment  of  the  law.  And  if  the  patri- 
archs were  baptized  into  Christ  without  the  use  of 
water,  toe  may  thus  be  baptized  without  using  the 
outward  element.  I  will  add,  that  all  the  prophets 
and  holy  men  of  old,  who  saw  the  day  of  the  Mes- 
siah, and  the  glory  that  should  follow,  were  par- 
takers of  the  like  spiritual  baptism. 

We  must  now  take  special  notice  of  what  it  is  to 
be  baptized  into  Christ.  It  is  to  be  so  baptized  into 
him  as  to  put  him  on.  It  is  to  be  clothed  with  his 
spirit;  to  possess  the  same  wisdom  and  love;  and  to 
exercise  the  same  gracious  and  merciful  disposition, 
as  were  possessed  and  exercised  by  our  Lord  and 
Saviour  Jesus  Christ. — To  illustrate  this  subject,  I 
remark,  that  people  may  be  baptized  into  the  spirit 
and  wisdom  of  a  particular  man,  or  into  the  spirit 
and  wisdom  of  a  human  creed.  Without  intending 
to  give  offence,  1  may  be  allowed  to  remark,  that 
Luther  and  Calvin  were  baptized  into  the  spirit  of 
their  doctrines.  Do  we  suppose  that  those  reformers 
were  baptized  into  the  spirit  and  wisdom  of  the 
Lord  Jesus?  We  can  judge  men  only  by  their  fruits. 
History  certifies  us  that  Luther  possessed  a  perse- 
cuting spirit.  He  was  willing  to  have  the  Bohemian 
brethren  punished,  because  they  did  not  agree  with 
him  in  theology;  and  he  quarrelled  with  Zuinglius 


143 

about  the  eucharist,  and  they  could  hold  no  brotherly 
communion.  In  this  they  certainly  did  not  manifest 
the  spirit  of  Christ. — John  Calvin  procured  the 
burning  of  Michael  Servetus  at  the  stake,  because 
the  latter  disagreed  with  the  former  on  certain  theo- 
logical points.  If  Jesus,  the  son  of  Mary,  could 
have  been  standing  by  Calvin's  side — and  if  Calvin 
had  proposed  the  question,  Shall  I  burn  this  heretic? 
v/hat  answer  do  you  suppose  our  Saviour  would 
have  given  him?  There  is  a  circumstance  related  in 
the  New  Testament  which  furnishes  the  desired  in- 
formation. When  our  Lord  entered  Samaria,^some 
of  the  villagers  refused  to  receive  him.  This  aroused 
the  spirit  of  anger  in  the  hearts  of  James  and  John; 
and  they  said,  *^  Lord,  wilt  thou  that  we  command 
fire  to  come  down  from  heaven,  and  consume 
them?"  What  was  the  answer?  "But  he  turned 
and  rebuked  them,  and  said.  Ye  know  not  what 
manner  of  spirit  ye  are  of.  For  the  Son  of  man  is 
not  come  to  destroy  men's  lives,  but  to  save  them." 
My  friends,  if  those  disciples  had  been  an  hundred 
times  immersed  in  water,  they  had  not  been  bap- 
tized into  Christ.  And  it  is  a  clear  case,  that  John 
Calvin  was  not  baptized  into  the  spirit  of  our  Lord 
Jesus  Christ. 

Baptism  into  Christ,  as  we  have  seen,  signifies 
being  baptized  into  his  spirit  and  wisdom.  The  wis- 
dom which  dwelt  in  him  was  the  wisdom  from  above, 
which  "is  first  pure,  then  peaceable,  gentle  and  easy 
to  be  entreated,  full  of  mercy  and  of  good  fruits^ 
without  partiality,  and  without  hypocrisy."  This 
was  the  wisdom  in  which  God  preached  the  gospel 
to  Abraham;  and  this  is  the  wisdom  we  must  receive 


144 

into  our  hearts,  before  it  can  properly  be  said  that 
we  have  been  baptized  into  Christ. 

Let  us  inquire  a  little  farther.  What  is  the  doc* 
trine  of  Jesus  ?  "  Be  not  overcome  of  evil,  but  over- 
come evil  with  good."  This  is  the  spirit  of  the  doc- 
trine of  Christ.  If  evil  is  done  unto  us,  our  way  is 
clear;  we  must  meet  it  with  goodness.  "  The  whole 
need  not  a  physician,  but  they  who  are  sick." — - 
These  are  the  words  of  Jesus.  They  signify  as  much 
as  though  he  had  said,  "  I  look  upon  sinners  as  sick 
persons.  I  look  upon  the  wicked,  as  a  physician 
looks  upon  the  sick.  As  that  physician  would  treat 
the  sick,  so  my  spirit  treats  sinners.  I  will  do  them 
good,  and  nothing  but  good."  This  is  the  spirit  of 
the  Lord  Jesus  Christ;  and  whoever  loves  his  ene- 
mies, and  does  good  to  those  who  hate  him,  is,  ,in 
the  proper  meaning  of  the  expression,  baptized  into 
Christ.  And  it  very  naturally  follows,  that  ''there 
is  neither  Jew  nor  Greek" — for  the  Christian  is  not 
to  love  a  man  because  he  is  a  Jew  or  Greek,  or  be- 
cause he  is  of  this  or  that  denomination  or  class  of 
men — but  simply  because  he  is  a  child  of  God,  and 
as  such  embraced  in  the  promised  blessedness  of  the 
Abrahamic  covenant.  ''What!  a  child  of  God!" 
says  the  hearer:  "can  any  one  be  a  child  of  God 
who  does  not  believe  in  Christ?"  The  Apostle  may 
be  allowed  to  remove  this  difficulty.  "And  I  say, 
that  the  heir,  so  long  as  he  is  a  child,  differeth  no- 
thing from  a  servant,  though  he  be  lord  of  all;  but 
is  under  tutors  and  governors,  until  the  time  ap- 
pointed of  the  father.  Even  so  we,  when  we  were 
children,  were  in  bondage  under  the  elements  of  the 
world."  The  hearer  will  readily  acknowledge  that 
a  disobedient  son   is   nevertheless  the  child  of  his 


145 

father;  and  parental  affection  induces  the  father  to 
place  that  son  under  tutors  and  governors,  until  re- 
formation is  effected.  So  we  are  all  the  offspring  of 
God — and  however  vile  any  one  may  be,  he  is  em- 
braced in  the  promise  made  to  Abraham,  *^In  thy 
seed  shall  all  nations  be  blessed. '^  In  the  time  ap- 
pointed by  the  Father,  the  disobedient  will  be 
brought  to  righteousness,  and  the  wayward  to  holi- 
ness— for  he  hath  ''made  known  unto  us  the  mys- 
tery of  his  will,  according  to  his  good  pleasure, 
which  he  hath  purposed  in  himself,  that  in  the  dis- 
pensation of  the  fulness  of  times,  he  might  gather 
together  in  one  all  things  in  Christ." 

Let  us  who  profess  to  believe  the  gospel  which 
God  preached  to  Abraham,  inquire,  whether  we 
have  been  baptized  into  Christ?  whether  we  have 
been  baptized  into  his  spirit  and  wisdom  ?  This  is 
a  question  which  Universalists  should  carefully  con- 
sider— for  vain  is  our  profession  without  the  reality. 
If  we  profess  to  believe  "the  glorious  gospel  of  the 
blessed  God,''  and  have  not  put  on  Christ,  we  de- 
ceive ourselves,  and  our  faith  is  no  better  than  a 
mere  speculation.  If  it  does  not  bring  us  into  the 
spirit  of  love  and  meekness,  our  faith  can  be  of  no 
possible  advantage  to  us — for  in  this  case,  it  would 
be  of  the  head  only,  and  not  of  the  heart.  Let  it 
then  be  our  chief  aim,  to  keep  our  blessed  Redeem- 
er before  our  eyes,  in  all  the  loveliness  of  his  cha- 
racter, doctrine  and  spirit.  Let  us  imitate  the  exam- 
ple of  our  blessed  Lord,  who  "suffered  the  just  for 
the  unjust,  that  he  might  bring  them  to  God."  The 
spirit  that  dwelt  in  him,  has  for  its  object  tho  con- 
version of  the  ungodly  to  godliness,  and  the  unwise 
13 


146  BALLOU  S  NINE  SERMONS. 

to  wisdom;  and  it  is  every  way  calculated  to  bring 
those  who  sit  in  darkness  into  marvellous  light,  and 
those  who  are  under  the  dominion  of  death  to  the 
spiritual  life  and  blessedness  of  the  gospel  of  peace. 

These  suggestions  are  submitted  to  your  serious 
consideration.  But  I  cannot  do  justice  to  the  feel- 
ings which  produce  lively  emotions  in  my  heart, 
without  tendering  to  my  friends  in  Philadelphia  my 
most  grateful  acknowledgments  for  the  kind  atten- 
tions I  have  received  from  them  during  my  stay  in 
this  place.  And  though  this  may  be  the  last  time  I 
shall  speak  in  this  house,  I  shall  never  forget  the 
fraternal  and  endearing  friendship  with  which  I 
have  been  made  acquainted  in  this  "city  of  brother- 
ly love." 


SERMON  IX. 

Delivered  in  the  Callowhill  street  Church,  Sunday  evening, 
November  16,  1834. 

CONSTRAINING   INFLUENCE  OF   THE  LOVE  OF  CHEIST. 

"For  the  love  of  Christ  constrainelh  us;  because  we  thus  judge, 
that  if  one  died  for  all,  then  were  all  dead.  And  that  he  died  for  all, 
that  they  which  live  should  not  henceforth  live  unto  themselves,  but 
unto  him  which  died  for  them,  and  rose  again." — 2  Cor.  v.  14.  15. 

In  every  enterprise  in  which  men  become  en- 
gaged, there  are  two  particulars  which  demand  spe- 
cial attention  and  regard.  In  the  first  place,  the  ob- 
ject to  be  accomplished.  Unless  we  have  a  particular 
and  definite  object,  as  the  ultimatum  of  our  enter- 
prise, distinctly  in  our  minds,  we  are  by  no  means 
prepared  to  put  any  means  into  operation  for  the  ac- 
complishment of  the  undertaking.  When  this  is  dis- 
tinctly understood,  and  when  we  have  clear  vie^vs  in 
relation  thereto,  the  next  thing  to  be  considered,  is, 
the  spirit  of  the  enterprise.  For  every  undertaking 
in  which  man  is  engaged,  is  naturally  calculated  to 
inspire  him  with  a  certain  spirit,  which  will  corre- 
spond with  the  nature  of  the  undertaking.  Should 
this  spirit  disagree  with  the  object  in  view,  we  be- 
come dormant  and  inactive,  and  care  but  little 
whether  the  work  goes  on,  or  is  retarded;  whether 
it  be  accomplished,  or  whether  it  be  not  accom- 
plished. 

These  remarks  apply  to  all  the  enterprises  in 
which  men  engage;  and  they  are  therefore  justly 


14S 

applicable  to  the  great  theme  of  the  religion  and 
gospel  of  Jesus  Christ.  In  the  dispensation  of  the 
gospel,  there  must  have  been  a  certain  design,  a 
certain  object,  to  be  accomplished;  and  this  must 
have  been  distinct  and  clear  in  the  minds  of  those 
engaged  in  the  enterprise.  And  perhaps  it  would 
be  proper  in  this  place,  to  bring  the  grand  object  of 
the  dispensation  of  the  gospel  clearly  before  the 
mind  of  the  hearer. 

We  shall  come  to  the  subject  directly,  by  simply 
stating  the  question.  What  was  the  design  of  Christ's 
mission  into  our  world?  The  answer  to  this  ques- 
tion, defines  the  great  and  grand  object,  which  the 
dispensation  of  the  gospel  has  in  view.  The  Apostle 
John  says,  ^*We  have  seen  and  do  testify,  that  the 
Father  sent  the  Son  to  be  the  Saviour  of  the  world." 
This  testimony  clearly  furnishes  the  desired  infor- 
mation. Listen  to  the  declaration  of  Jesus  himself, 
in  relation  to  this  subject.  When  arraigned  before 
Pontius  Pilate's  bar,  he  uttered  this  language:  **To 
this  end  was  I  born,  and  for  this  cause  came  I  into 
the  world,  that  I  should  bear  witness  unto  the  truth." 

'«  But,"  says  the  hearer,  '*  Jesus  states  one  thing, 
as  the  object  of  his  coming  into  the  world,  and  the 
Apostle  John  states  another;  why  do  they  not 
state  the  same  thing  ?"  My  friends,  they  do.  "  We 
have  seen  and  do  testify,  that  the  Father  sent  the 
Son  to  be  the  Saviour  of  the  world."  *^To  this 
end  was  I  born,  and  for  this  cause  came  I  into  the 
world,  that  I  should  bear  witness  to  the  truth."  It 
is  by  bearing  witness  to  the  truth,  that  Jesus  saves 
the  world.  For  he  says,  "And  ye  shall  know  the 
truth,  and  the  truth  shall  make  you  free."  Though 
the  words  are  different,  the  meaning  is  precisely  the 


BALLOU'S  NINE  SERMONS.  149 

same.  And  here  again  you  have  it  expressed  in 
different  terms.  The  beloved  disciple  says,  "  Herein 
is  love,  not  that  we  loved  God,  but  that  he  loved 
us,  and  sent  his  Son  to  be  the  propitiation  for  our 
sins."  Now,  to  save  the  world,  to  be  the  propitia- 
tion for  the  sins  of  the  world,  to  bring  the  know- 
ledge of  the  truth  to  the  world,  all  express  precisely 
the  same  idea. 

You  then  perceive,  that  our  Saviour's  object  was 
the  salvation  of  the  world.  The  hearer  will  ask, 
"  Does  this  include  saint  and  sinner,  believer  and 
unbeliever  ?"  Certainly — for  who  were  believers, 
who  were  saints,  when  Christ  came  into  the  world  ? 
**  Why,"  says  the  hearer,  '^  all  were  unbelievers 
when  Christ  came  into  the  world,  to  be  sure;  for 
all  had  gone  astray,  and  every  one  had  turned  to  his 
own  way."  Then,  surely,  he  came  to  save  a  world 
of  unbelievers.  We  can  decide  the  question  by  the 
words  of  Christ  himself.  ^*I  am  not  come  to  call 
the  righteous,  but  sinners  to  repentance."  This 
was  the  very  object  of  his  coming  into  the  world. 
The  Apostle  Paul  confirms  this  testimony,  in  that 
he  says,  "  This  is  a  faithful  saying,  and  worthy  of 
all  acceptation,  that  Christ  Jesus  came  into  the 
world  to  save  siniiers ;  of  whom  I  am  chief."  The 
very  object  then,  of  Christ's  coming  into  the  world, 
was  to  save  sinners.  We  thus  arrive  at  the  conclu- 
sion, that  where  the  Scriptures  say,  '*  The  Father 
sent  the  Son  to  be  the  Saviour  of  the  world,"  the 
meaning  clearly  is,  that  he  came  to  be  the  Saviour 
of  a  world  of  sinners.  '^Yes,"  says  the  hearer, 
*Mhis  is  plain  enough."  Well,  then,  in  order  to  find 
any  that  Christ  did  not  come  to  save,  we  must  find 
some  that  are  not  sinners.  Says  the  hearer,  **' We 
13* 


150  BALLOU'S    NINE    SERMONS. 

have  always  understood  it  differently.  It  has  al- 
ways been  held  up,  that  if  any  are  not  saved,  and 
are  lost,  and  lost  forever,  it  will  be  because  they  are 
sinners.''  But  this  argument  is  certainly  fallacious, 
because,  if  they  are  not  sinners,  they  do  not  need 
salvation.  To  urge  the  very  thing  that  constitutes 
the  necessity  of  salvation,  as  proof  that  salvation 
will  not  take  place,  is  a  poor  argument — it  is  con- 
trary to  propriety. — We  shall  not  dwell  on  this 
subject  long,  because  it  is  too  plain  to  be  disputed  ; 
and  I  desire  to  draw  attention  immediately  to  the 
consideration  of  the  spirit — the  great  spirit  of  the 
enterprise  of  the  gospel  and  religion  of  Jesus  Christ. 

And  what  is  that  spirit  ?  It  is  that  which  is  named 
in  the  text,  as  the  leading  topic  thereof — The  love 
OF  Christ.  "  The  love  of  Christ  constraineth  us." 
The  love  of  Christ,  then,  is  the  spirit  of  the  great 
enterprise,  ylnd  you  will  perceive  the  congruity 
between  the  great  object  to  be  accomplished,  and 
the  5/?^V^7  of  the  undertaking.  The  object  was,  the 
salvation  of  a  sinful  world;  the  spirit  of  the  enter- 
prise was,  the  spirit  of  love. 

I  will  endeavour  to  describe  the  spirit  of  Christ. 
There  are  many  professed  Christians  who  make 
considerable  pretensions  to  godliness,  holiness,  and 
Christian  discipleship,  who  come  far  short  in  their 
spirit,  of  the  love  of  Christ.  Men  may  be  possess- 
ed of  much  love,  and  be  perfectly  destitute  of  the 
love  of  Christ.  A  man  may  ardently  love  riches, 
and  be  so  swallowed  up  in  the  spirit  and  love  of 
wealth,  as  to  exert  himself  daily  in  order  to  acquire 
the  object  of  his  love;  and  this  love  may  lead  him 
so  far  astray  from  the  path  of  moral  rectitude,  that 
he  may  injure  thousands  of  his  fellow  creatures^ 


BALLOU'S  NINE  SERMONS.  151 

and  defraud  his  poorer  neighbours  of  their  property, 
to  swell  his  own  coffers.  This  is  far  from  being  the 
love  of  Christ.  A  man  may  most  ardently  love 
honour,  and  fame,  and  power,  and  authority,  in  hu- 
man society,  and  be  very  destitute  of  the  love  of 
Christ.  For  this  love  of  honour  and  fame  among 
men,  has  led  thousands  to  attempt  to  ruin  the  cha- 
racters of  their  fellow  creatures,  in  order  to  exalt 
themselves.  Little  do  they  care  how  otliers  sink,  if 
themselves  can  rise.  The  more  such  love  as  this  a 
man  possesses,  the  more  dangerous  he  is,  and  the 
less  good  will  he  do  in  human  society.  Another 
may  be  possessed  of  that  which  is  considered  a  com- 
mendable love — a  love  of  military  valour,  a  pride 
of  victory;  and  yet  he  may  be  destitute  of  the  love 
of  Christ- — which  destitution  will  expose  him  to  the 
danger  of  violating  the  principles  of  moral  right, 
and  producing  injurious  effects  in  the  community* 
We  may  possess,  and  delight  in,  the  laudable  affec- 
tion of  parental  love;  and  yet,  if  we  are  destitute 
of  the  love  of  Christ,  we  may,  by  our  parental  af- 
fection, be  led  to  injure  our  neighbours  to  accommo- 
date our  own  family.  How  many  thousands  have 
there  been,  who,  from  a  love  of  their  offspring,  and 
in  order  to  enrich  them,  have  ruined  families,  op- 
pressed the  orphan,  and  pulled  down  the  widow's 
house  upon  her  head!  I. will  go  further:  A  man 
may  be  exercised  in  the  excellent  principle  and 
spirit  of  the  love  of  friendship.  There  is  scarcely 
any  thing  in  society  more  lovely  and  praiseworthy, 
than  to  see  a  man  who  loves  his  friend,  and  who  is 
willing  to  exert  himself  to  do  him  good.  I  will 
carry  this  argument  so  far,  as  even  to  allow  him  to 
jeopardize  his  /(/e,  yea,  to  lay  down  his  life  for  his 


152 

friend,  and  yet  he  may  be  destitute  of  the  love  of 
Christ! 

"  Is  it  possible?"  says  the  hearer.  Yes;  and  I  think 
I  have  not  strained  the  point.  "  Greater  love  hath 
no  man  than  this,  that  a  man  lay  down  his  life  for 
Jiis  friends."  Here  is  the  ne  plus  ultra  of  human 
love,  as  such.  "  But  God  commendeth  his  love  to- 
wards us,  in  that  while  w^e  were  yet  sinners,  Christ 
died  for  us."  Sinners  are  his  enemies,  of  course; 
and  Christ's  love  induced  him  to  die  even  for  his 
enemies.  Here  is  a  very  great  distinction,  between 
simply  human  love,  and  the  love  of  Christ.  Pythias 
offered  himself  to  the  authorities  of  Syracuse  as  a 
pledge  for  Damon,  and  he  was  willing  to  die  for 
him;  but  if  he  had  died  for  Damon,  he  would  have 
died  only  for  \\\s  friend;  and  his  love  would  have 
fallen  infinitely  short  of  the  love  of  Christ,  accord- 
ing to  the  Apostle's  statement.  Where,  in  the  wide 
world,  did  you  ever  hear  of  a  man  coming  forth, 
and  laying  down  his  life,  freely  and  calmly,  for  his 
enemy?  My  hearers,  you  must  go  to  Calvary,  to 
find  the  instance!  You  must  look  on  the  cross  of 
your  Redeemer,  to  find  it !  You  must  look  on  him 
who  was  wounded  for  our  transgressions,  who  was 
bruised  for  our  iniquities,  and  upon  whom  the  chas- 
tisement of  our  peace  was  laid,  to  find  an  instance 
of  a  man  laying  down  his  life  for  his  enemy!  This, 
then,  is  the  love  of  Christ.  And  this  corresponds 
with  the  direction  of  the  Saviour  to  his  disciples: 
'*  Ye  have  heard  that  it  hath  been  said,  Thou  shalt 
love  thy  neighbour,  and  hate  thine  enemy."  This 
is  the  old  doctrine  that  Jesus  Christ  came  to  put 
away,  and  to  plant  a  different  doctrine  in  the  place 
of  it.    To  love  some,  and  to  hate  others,   is  a  doc- 


BALLOU'S  NINE  SERMONS.  153 

trine  produced  by  the  wisdom  of  this  world,  and 
you  will  find  it  in  every  false  doctrine.     I  will  not 
confine  it  to  Christendom— we  may  go  to  the  Jews, 
or  to  the  Gentiles,  and  so  far  as  their  doctrines  are 
erroneous,  they  contain  the  old  doctrine  referred 
to. — ^*But  I  say  unto  you.   Love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  pray  for  them  which  despitefully  use 
you,  and  persecute  you:  that  ye  may  be  the  chil- 
dren of  your  Father  which   is  in  heaven:  for  he 
maketh  his  sun  to  rise  on  the  evil  and  on  the  good, 
and  sendeth  rain  on  the  just  and  on  the  unjust.'* 
This  is  the  doctrine,  this  is  the  love  of  Christ— to 
love  sinners— to  love  our  enemies— to  regard  for 
good  those  that  are  opposed  to  us,   and  those  who 
are  our  deadly  enemies.     It  would  be  well  for  each 
individual  present  to  investigate  his  own  heart — to 
inquire  whether  he  is  in  reality  a  Christian,  accord- 
ing  to  the  description  just  given.     Do  you  possess 
this  spirit  of  love  toward  your  enemies?  That  Jesus 
Christ  possessed  this  love,  and  acted  upon  it,  there 
can  be  no  doubt;  and  this  is  the  spirit  of  the  great 
enterprise  of  the  gospel.   If  Jesus  had  not  possessed 
this  love,  he  never  could  have   been  the  Saviour  of 
the  world!   He  never  could  have  been  the  Saviour 
of  the  world,  or  have  given  himself  a  ransom  for 
the  wicked,  if  he  had  not  loved  them. 

Love,  then,  is  the  soul,  the  spirit,  the  life  of  this 
great  enterprise.  And  when  our  doctors  of  divinity 
are  endeavouring  to  make  it  out,  that  some  poor 
wretched  sinners  shall  be  excluded  from  the  favour 
of  heaven,  they  are  setting  at  nought  the  blood  of 
the  cross,  and  trampling  the  blood  of  the  everlast- 
ing covenant  under  foot!  How  is  it,  that  the  learned 


154 

doctors  of  the  church  can  so  deliberately  set  up  and 
make  their  cool  calculations  about  the  vast  number 
of  millions  which  they  say  it  is  probable,  and  more 
than  probable,  will  be  doomed  to  eternal  torment 
for  their  sins,  when  the  whole  tenor  of  the  gospel 
dispensation  shows,  that  it  was  to  save  sinners  that 
Christ  Jesus  came  into  the  world?  The  Apostle 
Paul  says,  ^^  For  there  is  one  God,  and  one  Media- 
tor between  God  and  men,  the  man  Christ  Jesus, 
who  gave  himself  a  ransom  for  all,  to  be  testified 
in  due  time."  He  thus  states  his  reasons  why  we 
should  pray  for  all  men.  And  in  our  text  he  says, 
**For  the  love  of  Christ  constraineth  us;  because 
we  thus  judge,  that  if  one  died  for  all,  then  were 
all  dead;  and  that  he  died  for  all,  that  they  which 
live  should  not  henceforth  live  unto  themselves,  but 
unto  him  who  died  for  them,  and  rose  again." 

I  will  now  ask  your  attention  to  a  consideration 
of  the  proof  that  Jesus  died  for  all  men;  or  rather, 
the  object  of  my  present  effort  is,  to  illustrate  this 
fact.  It  is  recorded  in  the  Scriptures,  that  "he 
gave  himself  a  ransom  for  all."  The  text  above 
cited  thus  testififes.  And  John  says,  *^If  any  man 
sin,  we  have  an  advocate  with  the  Father,  Jesus 
Christ  the  righteous;  and  he  is  the  propitiation  for 
our  sins;  and  not  for  ours  only,  but  also  for  the  sins 
of  the  lohole  world.^^  And  Paul  says,  "that  he  by 
the  grace  of  God  should  taste  death  for  every  man." 
So  that  in  the  letter  of  Scripture,  this  question  is 
decided. — Indeed,  it  was  impossible  that  Jesus 
should  die,  on  the  principle  that  induced  him  to  die, 
and  being  moved  by  the  spirit  that  actuated  him — 
it  was  impossible,  I  say,  for  him  to  die,  and  not  to 
die  for  all  mankind.    I  will  illustrate  this.   You  will 


155 

recollect,  in  ancient  history,  the  enterprise  which 
Xerxes  undertook  against  Greece.  With  an  immense 
army  he  marched  against  those  few  and  small  states. 
At  that  time  it  was  supposed  a  thing  impossible  for 
Greece  to  withstand  that  host.  Greece  was  looked 
upon  as  swallowed  up,  and  gone.  You  remember 
that  Leonidas,  together  with  three  hundred  war* 
riors,  made  up  their  minds  to  meet  the  army  of 
Xerxes  at  the  straits  of  Thermopylaj,  and  there  lay 
down  their  lives.  This  Leonidas  calculated  upon, 
and  so  did  his  soldiers,  before  they  left  home,  and 
bade  their  families  an  everlasting  farewell.  They 
were  determined  to  give  themselves  for  their  coun- 
try, and  that  at  the  straits  of  Thermopylae  they 
would  shed  their  blood  in  defence  of  Greece.  To 
be  sure,  Xerxes  entered  Greece,  but  his  army  could 
not  conquer  it.  What  was  the  reason?  The  blood 
of  Leonidas,  and  of  his  three  hundred  men,  had 
been  shed  there.  Their's  was  the  blood  of  the  po- 
litical covenant  of  the  freedom  of  Greece.  The 
shedding  of  that  blood  inspired  the  Grecians  with 
such  love  of  country  and  of  freedom,  that  it  was 
impossible  they  should  be  overcome;  and  Xerxes, 
with  his  four  millions,  was  driven  from  the  land. 
^*  We  remember  that,"  says  the  hearer,  ^*but  what 
relation  has  it  to  your  subject?"  I  answer, — could 
Leonidas  and  his  three  hundred  warriors,  have  died 
for  their  country,  on  the  principle  which  actuated 
them,  without  dying  for  all  their  countrymen? — 
Could  they  select  some  of  the  states  and  families  of 
Greece,  and  die  for  thein,  to  the  exclusion  of  the 
rest  ?  No:  Because  the  principle  upon  which  they 
died  was  a  patriotic  love  of  Greece.  And  the  en- 
terprise embraced  the  principle  which  set  Greece  at 


156 

liberty;  and  there  were  thousands  of  unborn  Gre- 
cians, who  afterward  enjoyed  the  blessing  of  liberty 
purchased  by  the  blood  of  Leonidas.  You  see  that 
as  he  died  on  the  principle  of  patriotism,  with  a  de- 
sign to  inspire  his  countrymen  with  a  holy  enthu- 
siasm that  never  could  be  conquered,  he  must  have 
died  for  all  Grecians. 

You  are  acquainted  with  the  history  of  your  own 
country.  There  was  a  time  when  these  now  happy, 
independent  United  States,  were  colonies  of  a  fo- 
reign power.  And  there  was  a  time  when  that  foreign 
power  saw  fit  to  impose  taxes  on  these  Colonies, 
without  the  Colonies  being  represented  in  their 
Parliament;  and  were  guilty  of  many  arbitrary  and 
unjust  usurpations  towards  our  people.  But  the  his- 
tory informs'us,  that  there  were  men  in  the  coun- 
try who  saw  in  these  impositions,  chains,  and  fet- 
ters, and  bondage,  and  absolute  rule, — an  admonition 
which  induced  them  to  labour  in  the  great  cause  of 
liberty  and  of  human  rights.  It  was  not  because 
they  felt  that  they  themselves  were  personally  to 
suffer  by  it;  it  was  not  because  they  would  lose 
their  estates;  but  they  looked  at  posterity — they 
looked  into  futurity,  and  they  said,  ^'If  this  is  sub- 
mitted to,  our  sons  and  our  daughters  will  become 
slaves,  generation  after  generation — we  will  not  en- 
dure it.  It  is  true,  to  withstand  it,  to  redeem  the 
country,  it  must  be  done  at  the  price  of  blood;  but 
as  patriots  of  the  land,  we  pledge  our  lives,  our  for- 
tunes, and  our  sacred  honour,  to  maintain  the  inde- 
pendence of  the  country."  And  the  patriots  took 
the  field,  and  their  councils  the  council  chambers, 
and  war  went  on,  and  blood  was  shed, — -but  not  in 
vain.    And  we  delight  to  hear  our  orators,  on  our 


BALLOU'S    NINE    SERMONS.  157 

fourth  of  July  celebrations,  advert  to  the  blood  that 
bought  our  independence.  We  know  what  they 
mean  by  it — they  mean  that  by  the  shedding  of 
blood  the  country  was  freed  from  the  iron  grasp  of 
tyranny  and  usurpation.  The  shedding  of  blood  was 
the  means.  And  you  will  admire  their  patriotism 
to  the  latest  breath  of  your  existence.  Recurrence 
to  those  noble  deeds  inspires  your  children  with 
enthusiasm;  and  you  often  refer  them  to  the  blood 
which  was  the  price  of  our  independence. — The 
question  now  is,  Could  those  patriots  die  for  their 
country  without  dying  for  all  ?  There  were  many 
troublesome  tories  in  the  land,  who  were  embraced 
in  the  covenant  of  liberty  as  much  as  the  rest  of  the 
people.  They  enjoyed  peace  after  it  came;  and, 
blessed  be  God,  we  are  willing  they  should  enjoy 
it,  and  that  without  reproach.  The  principle  applied 
to  all  the  land;  and  the  principle  on  which  Jesus 
died,  applies  to  the  whole  human  race;  and  he 
could  not  have  died  on  the  principle  which  induced 
him  to  lay  down  his  life,  without  dying  for  all  man- 
kind. 

There  has  been  much  dis])ute  among  professed 
Christians  relative  to  the  question  whether  all  may 
be  saved,  or  only  a  part — whether  Christ  died  for 
all  mankind,  or  only  for  a  part.  Much  logic,  and 
ingenuity,  and  management,  have  been  employed 
in  this  dispute,  without  either  party  knowing  the 
principle  upon  which  Christ  shed  his  blood.  Suppose 
I  have  a  little  conversation  with  one  of  our  modern 
doctors  on  this  subject — one  who  believes,  or  sup- 
poses, that  only  a  few  will  be  saved  by  the  love  of 
the  Redeemer,  and  that  Christ  died  for  the  elect 
only.  Reverend  father,  you  contend  that  Jesus  did 
14 


158 

not  die  for  all  mankind.  I  will  put  the  question  to 
you,  and  inquire,  what  you  would  do  if  placed  in 
the  same  situation?  Suppose  you  were  called  upon 
to  die  for  mankind — would  you  die  for  a  few,  or 
for  many, — supposing,  at  the  same  time,  it  was  no 
more  expense  to  you  to  die  for  many,  than  for  a 
few?  Here  is  a  question  which  tries  him — but  I  will 
continue  it.  Do  you  think  yourself  a  real  Christian? 
^*Yes."  Have  you  ever  experienced  the  love  of 
Christ?  **Yes."  And  does  that  love  of  Christ  lead 
you  to  love  your  fellow-creatures?  **Yes."  How 
many  of  your  fellow-creatures  does  it  lead  you  to 
love?  "Why,  in  fact,  it  leads  me  to  love  all  man- 
kind.'^ Are  you  sure  that  it  leads  you  to  love  si?i- 
ners?  "Yes;  I  love  sinners,  and  wish  them  well  for- 
ever; and  will  do  any  thing  to  save  them."  Very 
well — how  many  sinners  would  you  die  for?  "I  cer- 
tainly would  die  for  the  whole."  And  now  are  you 
not  willing  to  allow  to  Christ  as  much  honour  as 
you  take  to  yourself? — You  will  perceive  that  if  we 
leave  this  question  to  our  opposers  to  decide,  they 
will  decide  it  just  as  we  do.  They  will  say,  that 
they  would  not  themselves  die  for  sinners,  without 
dying  for  all.  ' 

We  are  now  looking  at  the  principle;  and  we 
contend,  that  Jesus  could  not  have  died,  on  the 
principle  which  actuated  him,  without  dying  for  all 
sinners, — and  if  he  died  for  them,  it  was  because  he 
loved  them.  And  now  comes  the  conclusion.  '^For 
the  love  of  Christ  constraineth  us;" — it  constrains 
us  to  this  result — "because  we  thus  judge,  that  if 
one  died  for  all,  then  were  all  dead;  and  that  he 
died  for  all,  that  they  which  live  should  not  hence- 


BALLOU'S   NINE  SERMONS.  159 

forth  live  unto  themselves,  but  unto  him  which  died 
for  them,* and  rose  again." 

Your  humble  servant  was  born  a  British  subject; 
but  in  his  tender  years  his  country  was  free  and 
independent.  While  a  British  subject,  he  was  ame- 
nable to  British  laws;  but  when  the  independence 
of  the  United  States  was  declared,  and  the  institu- 
tions of  government  were  established,  of  course  he 
became  amenable  to  the  government  under  which 
he  lived,  and  was  absolved  from  the  former  govern- 
ment, and  owed  it  no  allegiance.  I  mean  by  this, 
that  Christians  who  know  the  truth,  who  have  been 
introduced  into  the  light  of  the  religion  of  Jesus 
Christ,  are  absolved  from  all  other  laws  and  consid- 
erations, and  are  called  upon  to  live  to  Christ,  as  you 
are  called  upon  to  live  to  the  republican  institutions 
of  your  country,  and  to  the  laws  of  the  land.  The 
laws  of  the  Lord  Jesus  Christ,  the  spirit  of  wisdom, 
and  grace,  and  love,  and  charity,  are  principles  to 
which  the  Christian  is  bound  to  live.  And  to  live 
to  Christ,  is  to  live  according  to  the  spirit  and  the 
principles,  which  governed  the  Saviour  of  sinners. 
The  Christian  should  always  have  his  leader  in  view. 
He  should  have  his  divine  Master  in  his  eye.  My 
friendly  hearers,  we  should  always  feel  as  if  bound 
to  follow  the  directions  and  spirit  of  our  blessed 
Redeemer.  The  same  mind  that  was  in  Christ, 
should  be  in  us.  By  the  same  mind,  is  meant  the 
same  disposition  to  love  our  enemies,  to  love  sin- 
ners. Christ  not  only  preached  this  doctrine,  but 
he  practiced  it  in  his  life,  and  died  in  its  spirit.  His 
last  breath  was  employed  in  uttering  that  memorable 
prayer,  which  should  always  be  in   the  minds  of 


160 

Christians:  "Father,  forgive  them;  they  know  not 
what  they  do."  In  this  spirit,  with  this'heavenly 
wisdom,  in  this  grace,  did  our  Saviour  lay  down  his 
life  a  ransom  for  mankind — for  all  the  human  race. 
And  when  this  principle  of  love — mark  well — when 
this  principle  of  love  shall  have  conquered  all  oppo- 
sition, and  when  it  shall  have  inspired  every  heart 
with  the  spirit  of  Christ,  then  will  the  doctrine  be 
proved  true  effectually,  that  Jesus  is  the  Saviour  of 
the  world.  We  believe  in  the  salvation  of  all  men, 
because  God  loves  them  all,  and  Christ  loves  them 
all.  And  we  know,  that  if  this  love  prevails,  all 
mankind  will  be  saved.  And  agreeably  to  the 
Apostle's  testimony,  we  expect  the  accomplishment 
of  this  most  glorious  enterprise.  "  Wherefore  God 
also  hath  highly  exalted  him,  and  given  him  a  name 
which  is  above  every  name;  that  in  the  name  of  Je- 
sus every  knee  should  bow,  of  things  in  heaven,  and 
things  in  earth,  and  things  under  the  earth, — and 
that  every  tongue  should  confess  that  Jesus  Christ 
is  Lord,  to  the  glory  of  God  the  Father.'^  What  is 
it  to  bow  the  knee  to  Christ?  It  is  to  bow  our  wills 
to  the  spirit  of  his  love.  We  must  possess  pure  love 
to  God,  and  love  to  man.  Love  must  be  with  us  a 
sovereign  principle,  to  which  we  must  yield  obe- 
dience. Aside  from  this,  all  our  profession  is  as 
sounding  brass,  and  as  a  tinkling  cymbal.  This  hea- 
venly spirit  of  the  love  of  Christ  constrains  us,  and 
we  judge,  that  is,  we  come  to  this  conclusion — that 
Christ  died  to  manifest  the  love  of  God  to  the  world. 
The  Apostle  says,  ^^  God  commendeth  his  love  to- 
ward us,  in  that  while  we  were  yet  sinners,  Christ 
died  for  us."     This  principle  must  save  man  from 


BALLOU's  NINE   SERMONS.  161 

sin,  and  bring  him  into  obedience  to  his  heavenly 
Father. 

It  is  the  fervent  desire  of  your  humble  servant, 
that  every  believer  in  the  gospel  of  Jesus  Christ 
should  feel  the  power,  the  operation,  and  the  spirit 
of  this  love  of  Christ.    If  we  have  this  spirit  of  love 
within  us,  the  very  name  of  Christ  will  be  sweet  to 
our  ears.    What  do  you  suppose  was  the  effect  upon 
the  Grecian  soldiers,  when  they  heard  the  name  of 
Leonidas  pronounced?     The  mention  of  that  name 
would  cause  the  blood  to  flow  faster  in  their  veins, 
and  inspire  a  determination  not  to  be  conquered  !— 
I  could  mention  names  of  our  own  countrymen— the 
name  of  Washington.  When  you  hear  it  pronounced, 
what  is  the  sensation  produced  ?     You  think  of  the 
father  of  your  country — of  the  man  who  held  the 
sword,  who  defended  the  land,  who  redeemed  the 
country,  and  set  it  at  liberty.    You  think  of  the  man 
whose  marches,  and   counter-marches  are  proudly 
rehearsed  in  our  country's  story,  and  whose  name 
causes  the  patriot's  heart  to  thrill  with  gratitude.—- 
And  you  remember  the  goodly  Lafayette.     He  left 
fortune,  home,  and  all  that  was  dear  beneath   the 
skies,  for  the  love  of  liberty — for  his  love  to  Ame- 
rica.    How  do  you  feel  when  you  hear  his  name? 
It  causes  emotions  of  gratitude,  affection  and  love. 
And  can  you  experience  such  feelings  when  these 
names  are  pronounced,  and  be  careless,  lifeless,  and 
dead  in  feeling,  when  the  name  of  Jesus  is  sounded 
in  your  ears!     Let  this  blessed  name  stir  you  up  to 
every  principle  of  his  religion.     Never  pronounce 
it  without  considering  the  great  obligation  that  rests 
upon  you,  in  consequence  of  the  mighty  exhibition 
14* 


162 

of  God,  through  his  divine  image.  Think  of  what 
the  world  would  have  been,  if  the  religion  of  the 
Saviour  had  not  been  given  to  mankind ;  and  you 
will  feel  that  to  it  you  owe  more  than  your  exist- 
ence. You  owe  to  it  all  that  is  dear  to  you— you 
owe  to  it  yourself;  all  the  faculties  and  powers  of 
your  souls — your  might  and  strength  you  owe  to  the 
promotion  of  that  blessed  cause  for  which  Jesus  bled, 
for  which  Jesus  died.  "He  died  for  all,  that  they 
which  live  should  not  henceforth  live  unto  them- 
selves, but  unto  him  which  died  for  them,  and  rose 
again." 

"  The  Christian  lives  to  Christ  alone, 
To  Christ  alone  he  dies." 

I  cannot,  as  I  am  about  to  leave  you,  forego  this 
opportunity  of  acknowledging  to  my  friends  in  this 
city,  the  great  obligations  I  am  under,  for  their  kind 
attention  to  me  since  I  have  been  here.  And  though 
this  may  probably  be  the  last  time  that  I  shall  ad- 
dress you  in  the  land  of  the  living,  yet  so  long  as 
respiration  and  recollection  continue  with  me,  your 
favours  and  your  kindness  will  be  remembered  with 
grateful  emotions,  and  with  the  most  sincere  wishes 
for  your  felicity. 


APPENDIX 


ANECDOTE  OF  JOHN  MURRAY. 

In  speaking  of  Jesus  in  the  character  of  a  Witness,  page  15,  the 
speaker  very  properly  observed,  that  the  Messias  came  into  the  world 
to  bear  witness  to  the  truth,  and  not  to  create  it.  It  follows,  that  the 
tiling  to  be  believed  is  true  before  it  is  believed,  and  consequently  can- 
not be  affected  either  by  the  faith  or  unbelief  of  man.  The  argument 
is  easily  understood,  and  the  bearing  of  it  obvious — but  tlie  more 
deeply  to  impress  it  on  the  mind  of  the  reader,  the  following  anecdote 
is  introduced. 

John  Murray,  whose  name  as  a  preacher  of  Universalism  is  grate- 
fully embalmed  in  the  recollection  of  our  churches,  was,  when  a 
young  man,  a  member  of  Mr.  Whitefield's  church,  in  London.  He 
had  heard  much  of  Mr.  Relly,  a  preacher  of  the  reconciliation  of  all 
things,  and  considered  him  an  exceedingly  dangerous  man.  A  young 
lady,  a  member  of  the  church  to  which  Mr.  Murray  belonged,  had 
embraced  the  sentiments  of  Mr.  Relly,  and  Mr.  Murray  was  sent,  in 
company  with  two  or  three  of  his  brethren,  to  convince  her  of  her 
error.     The  following  is  Mr.  Murray's  account  of  the  interview: — 

"After  the  first  ceremonies,  we  sat  for  some  time  silent;  at  length 
I  drew  up  a  heavy  sigh,  and  uttered  a  pathetic  sentiment,  relative 
to  the  deplorable  condition  of  those  who  Uve  and  die  in  unbelief;  and 
I  concluded  a  violent  declamation,  by  pronouncing,  with  great  ear^ 
nestness,  He  that  believeth  not,  shall  be  damned. 

'And  pray,  sir,'  said  the  young  lady,  with  gr^at  sweetness, '  Pray, 
sir,  what  is  the  unbeliever  damned  for  not  believing  ? '  What  is  he 
damned  for  not  believing?   Why,  he  is  damned  for  not  believing. 

'  But,  my  dear  sir,  I  asked  what  was  that,  which  he  did  not  believe^ 
for  which  he  was  damned  ?'  Why,  for  not  believing  in  Jesus  Christy 
to  be  sure. 

'  Do  you  mean  to  say,  that  unbelievers  are  damned  for  not  believing 
there  was  such  a  person  as  Jesus  Christ?'  No,  I  do  not ;  a  man  may 
believe  there  was  such  a  person,  and  yet  be  damned. 


164  APPENDIX. 

*  What  then,  sir,  must  he  believe,  in  order  to  avoid  damnation  ?' 
Why  he  must  believe  that  Jesus  Christ  is  a  complete  Saviour. 

*  Well,  suppose  he  were  to  believe  that  Jesus  Christ  was  the  com- 
plete Saviour  of  others ;  would  this  belief  save  him  ?'  No ;  he  must 
believe  that  Christ  Jesus  is  his  complete  Saviour;  every  individual 
must  believe  for  himself  that  Jesus  Christ  is  his  complete  Saviour. 

'Why,  sir,  is  Jesus  Christ  the  Saviour  of  any  unbeliever?^  No, 
madam. 

'  Why,  then,  should  any  unbeliever  believe  that  Jesus  Christ  is  his 
Saviour,  if  he  be  not  his  Saviour?^  I  say  he  is  not  the  Saviour  of  any 
one,  mitil  he  believes. 

*  Then,  if  Jesus  be  not  the  Saviour  of  the  unbeliever  until  he  6c- 
lieves,  the  unbeliever  is  called  upon  to  believe  a  lie.  It  appears  to  me, 
sir,  that  Jesus  is  tlie  complete  Saviour  of  unbelievers;  and  that  un- 
believers  are  called  upon  to  believe  the  truth ;  and  that,  by  believing 
they  are  saved,  in  their  oion  apprehension,  saved  from  all  those  dread, 
ful  fears,  which  are  consequent  upon  a  state  of  conscious  condemna- 
tion.'  No,  madam ;  you  are  dreadfully,  I  trust  not  fatally,  misled. 
Jesus  never  was,  nor  never  will  be,  the  Saviour  of  any  unbeliever. 

*  Do  you  think  Jesus  is  your  Saviour,  sir  ?'     I  hope  he  is. 
'  Were  you  always  a  believer,  sir  ?'     No,  madam. 

'  Then  you  were  once  an  unbeliever ;  that  is,  you  once  believed 
that  Jesus  Christ  was  not  your  Saviour.  Now,  as  you  say  he  never 
teas,  nor  never  loill  be,  the  Saviour  of  any  unbeliever,  as  you  were 
once  an  unbeliever,  he  never  can  be  your  Saviour.'  He  never  was 
my  Savioiu-  till  I  believed. 

*  Did  he  never  die  for  you,  till  you  believed,  sir  ? '  Here  I  was " 
extremely  embarrassed,  and  most  devoutly  wished  myself  out  of  her 
habitation ;  I  sighed  bitterly,  expressed  deep  commiseration  for  those 
souls,  who  had  nothing  but  head-knowledge ;  drew  out  my  watch, 
discovered  it  was  late;  and,  recollecting  an  engagement,  observed  it 
was  time  to  take  leave."— Li/e  of  Murray,  chap.  iv. 


INTERESTING  INCIDENT. 

Universalists  have  frequently  had  occasion  to  remark,  that  if  men 
would  reason  in  reference  to  the  Divine  economy,  as  they  reason 
concerning  otlier  matters,  they  would  discard  many  of  the  false  no- 
lions  which  have  a  tendency  to  perplex  and  distress  their  minds,  and 
consequently  to  create  much  unhappinoss  in  human  society.  This 
observation  was  specially  induced  by  some  remarks  of  the  preacher, 


APPENDIX.  165 

on  page  17;  and  the  following-  incident  is  introduced  for  the  farther 
edification  of  the  reader.  It  occurs  in  an  account  of  Mr.  Bailouts 
journey  from  Boston  to  Watertown,  N.  Y.  in  1824: — 

"  The  day  after,  a  widow,  belonging  to  Pittsfield,  Mass.  entered  the 
stage  in  that  town  to  go  to  Denmark,  in  the  state  of  New  York,  to 
visit  her  young  son,  whom  she  had  not  seen  for  six  years,  who  is 
now  about  fifteen.  This  lady,  I  found  to  be  quite  orthodox  in  her 
views,  and  quite  disposed  to  question  me  concerning  mine.  At  the 
inn  in  Albany,  where  the  stage  put  up,  we  had  some  very  serious 
conversation  on  the  subject  of  the  ignorance  and  unbelief  of  men. 
Her  queries  respecting  this  subject  were  directed  in  the  usual  way, 
and  were  designed  to  prove  that  in  consequence  of  unbelief  in  the 
Saviour,  the  sinner  is  exposed  to  be  cast  off  without  mercy.  Having 
noticed  in  this  lady  an  anxious  desire  to  find  her  child,  and  perceiv- 
ing that  her  affections  were  tender  towards  her  fatherless  son,  I 
thought  proper  to  try  to  open  her  eyes  by  the  means  of  appealing  to 
her  maternal  affections.  Madam,  do  you  think  that  your  son  will 
know  you?  She  with  manifest  emotion  replied;  "  It  is  so  long  since 
he  saw  me,  that  I  do  not  think  he  will."  And  should  you  find  that 
lie  has  so  forgotten  you  as  not  to  recognize  your  person  and  coun- 
tenance, do  you  think  he  would  be  in  danger,  on  that  account,  of 
losing  your  favour  ?  Tears  started  in  her  eyes,  and  the  weight  of 
the  question  was  sensibly  manifest.  She  replied  in  tlie  softest  accents 
in  the  negative.  Well,  madam,  should  you  find  that  your  son  has 
forgotten  your  countenance,  and  should  you  inform  him  of  the  fact 
of  which  you  should  find  him  ignorant,  and  yet  he  should  not  be- 
lieve, should  you  then  feel  unkindly  toward  your  son  ?  She  fully  ap- 
preciated the  question,  and  still  answered  in  the  negative.  I  then 
called  her  attention  to  that  remarkable  passage  in  the  49th  of  Isaiah, 
in  which  the  Divine  loving  kindness  is  recommended  to  exceed  the 
compassions  of  the  mother  to  her  tender  offspring.  She  signified 
her  satisfaction,  and  gave  me  to  understand  that  the  argument  had 
reached  its  object." — Univ.  Mag.  vol.  vi.  p.  93. 


REASONS  FOR  PREACHING  THE  TRUTH. 

In  Sermon  III.,  page  49,  the  preacher  mentions  the  fact,  that  some 
grave  divines  declare  they  would  not  preach  Universalism,  even  if 
they  believed  it  I  Many  persons  have  been  disposed  to  inquire, 
^'  What  use  is  there  in  preaching,  if  all  mankind  are  eventually  to  b^ 


166  APPENDIX. 

saved  ?"  To  answer  said  inquiry,  the  following  article  from  Mr. 
BaJIou's  pen  is  introduced  : — 

*'  We  have  been  often  asked,  why  we  preach  the  doctrine  we  pro- 
fess, as  this  doctrine  maintains  that  our  Creator  has  made  the  eter- 
nal state  secure  to  all  men,  and  that  the  happiness  of  that  state  rests 
on  the  Divine  favour,  and  not  on  any  belief  which  we  may  exercise 
in  this  life  ?  No  doubt  it  seems  unaccountable  to  our  opposers,  that 
we  should  argue  so  much,  preach  so  much,  and  write  and  publisii 
so  much,  when  after  all  we  do  not  pretend  that  our  eternal  state  of 
happiness  depends  on  these  exertions.  They  do  not  see  why,  allow- 
ing our  doctrine  true,  it  would  not  be  good  policy  to  say  nothing 
about  it.  Then  we  might  enjoy  the  esteem  of  the  pious  of  all  deno- 
minations, and  be  regarded  by  the  religious  community,  avoid  all 
tlie  censure  which  is  now  put  upon  us,  and  still  enjoy  our  own  opi- 
nions in  silence. 

Now  that  our  conduct  in  this  case  is  not  so  unaccountable  as  our 
opposers  seem  to  think,  a  few  remarks  will  evidently  show. 

Suppose  my  acquaintance  with  my  earthly  father  to  be  such,  as 
to  give  me  the  most  favourable  opinion  of  his  whole  character,  so 
that  I  view  him  as  one  of  the  best  of  husbands ;  one  of  the  most  pro- 
vident and  kind  fathers ;  a  man  of  uprightness  in  all  his  conduct, 
against  whom  nothing  in  truth  can  be  spoken.  Suppose,  under  these 
circumstances,  being  full  of  love  and  reverence  of  my  father,  I  hear 
liim  evillj;  spoken  of,  and  that  too  by  those  who  profess  to  be  acquaint- 
ed with  him  ;  yea,  by  those  to  whom  people  in  general  look  for  infor- 
mation, and  on  whose  testimony  the  most  of  people  are  disposed  to 
place  confidence.  They  go  so  far  in  their  evil  speaking  as  to  repre- 
sent the  parent  whom  I  love,  as  guilty  of  acts  of  injustice  and  cruel- 
ty which  deny  him  the  smallest  share  of  humanity.  What  am  I  to 
do  in  this  case  ?  I  have  ample  proof  in  my  hands  to  stop  the  mouths 
of  these  evil  reporters,  and  I  can  do  it  effectually.  Besure  I  must 
exert  myself  in  the  use  of  the  means  which  are  at  my  disposal,  and 
I  shall,  no  doubt,  incur  the  displeasure  of  my  father's  traducers ;  all 
this  is  of  course  to  be  expected.  But  here  I  am  told,  that  almost  all  the 
people,  composing  community  at  large,  are  really  of  the  opinion  of 
those  who  thus  speak  evil  of  my  father ;  and  that,  even  if  I  know  all 
these  reports  to  be  false,  I  had  better  say  nothing  about  the  matter, 
as  it  will  only  bring  me  into  discredit.  Suppose  I  should  be  weak 
enough  to  hesitate,  and  even  shrink  from  the  defence  of  my  venera-j 
ble  father's  character,  should  I  not  feel  ashamed  of  myself?  What 
could  be  more  base  in  me  than  silence  and  inaction  ? 

Look  again  and  see  how  such  a  case  would  be  aggravated  by  cirr 
cumstances,  My  father  told  me,  that  these  traducers  would  speak  evil 


APPENDIX.  167 

of  him,  and  on  this  Very  account  put  into  my  possession  every  kind 
of  evidence,  which  is  necessary  to  refute  all  those  evil  reports ;  and 
charged  nie,  by  the  dear  relation  in  which  we  stand  to  each  other, 
and  by  the  love  which  we  have  reciprocated,  to  be  faithful  in  the  de- 
fence of  his  character.  Shall  I  be  silent  ?  Shall  I  be  afraid  that 
those  who  despise  my  father  will  also  despise  me  ?  Shall  I  purchase 
their  smiles  at  the  expense  of  a  character  which  is  dearer  than  life  ? 
' — What  would  it  avail  to  urge  in  this  case,  that  almost  every  one  in 
community  would  be  against  me  ?  Is  not  this  circumstance  my 
justification  ?  Surely;  for  if  people  did  not  believe  the  false  reports, 
before  mentioned,  there  would  be  no  need  of  disproving  them. 

But  this  subject  admits  of  argument  still  more  forcible.  Suppose 
those  who  speak  evil  of  my  father  are  my  brethren,  and  his  own  be- 
loved children ;  and  suppose  furthermore,  that  all  who  are  deceived 
by  this  evil  speaking  are  so  likewise.  We  now  have  tlie  whole  diffi- 
culty in  one  family.  My  brethren  are  deceived  concerning  our  fa- 
ther's character  and  conduct.  He  has  never  done  those  base  things 
which  they  think  he  has.  But  they  really  believe  these  errors,  and 
are  tormented  day  and  night  with  fear  that  they  and  their  children 
will  fall  under  the  dreadful  scourge  of  our  father's  wrath  !  Now  as 
I  know  that  all  their  notions  are  false,  and  that  it  is  a  fact  that  the 
whole  family  are  abundantly  provided  for,  day  by  day,  by  the 
kindness  and  love  of  our  father,  can  I,  under  these  circumstances, 
be  justified  in  not  making  even  an  effort  to  convince  them  of  their 
errors  ?  Here  we  see  that  the  honour  of  our  father,  the  comfort  and 
happiness  of  all  the  children,  the  cause  of  truth  and  justice,  all  unite 
in  calling  on  me  to  open  the  evidences,  which  our  father  has  put  in- 
to my  hands  for  this  purpose,  to  give  the  knowledge  of  the  truth  to 
those  who  need  it." — Univ.  Mag.  vol.  ix.  p.  26. 


INDUCEMENTS  TO  HOLINESS. 

The  following  considerations  on  this  important  subject,  are  taken 
from  the  Universalist  Magazine,  vol.  i.  p.  7. 

"  For  a  day  in  thy  courts  is  better  than  a  thousand :  I  had  rather 
be  a  door-keeper  in  the  house  of  my  God  than  to  dwell  in  tlie  tents 
of  wickedness." — Psalm  Ixxxiv.  10.  Here  is  an  acknowledgment 
of  something  known  by  experience.  This  humble,  ardent  votary  of 
divine  worship  knew  very  well  the  business  and  amusements  of  life. 
No  doubt  he  had  learned  by  actual  experience  the  great  anxiety  of 
worldly  concerns,  and  the  empty  vanities  of  the  fashions  and  amuse. 


168  APPENDIX. 

ments  which  engaged  the  minds  of  the  giddy  multitude.  These  url-' 
certain,  versatile  things  come  short  of  giving  the  noble,  the  intellec* 
tual  offspring  of  God  that  satisfaction  and  enjoyment  which  the 
reasonable  soul  requires.  But  in  the  devotions  of  the  house  of  God, 
and  in  the  solemn  services  of  the  holy  sanctuary,  the  rational  mind 
had,  by  happy  experience,  found  that  real,  substantial  enjoyment 
which  is  here  acknowledged  in  such  highly  comparative  terms. — 
One  day  is  better  than  a  thousand  ; — and  the  lowest  service  in  the 
house  of  God  is  rather  to  be  chosen,  than  the  best  accommodations 
that  wickedness  can  afford.  This  is  genuine  religion.  Its  meanest 
services  are  preferable  to  the  most  honourable  employment  of  sin. — 
False  views  of  religion  are  widely  different  from  this  very  just  repre- 
sentation. We  are  often  exhorted  to  get  religion,  to  practice  religion, 
and  to  endeavour  to  promote  its  cause  among  men,  not  because  it  is 
rather  to  be  chosen  for  its  own  virtue  in  preference  to  irreligion,  but 
because  the  Divine  Being  has  seen  fit  to  promise  a  vast  reward  for 
its  services  in  the  future,  eternal  state.  While  on  the  contrary  he 
has  determined  to  punish  everlastingly  those  who  are  not  religions 
in  this  life.  In  arguing  against  the  blessed  and  glorious  doctrine  of 
God's  universal  goodness  to  mankind,  the  opposer  often  contends 
that  this  doctrine  strikes  at  the  very  vitals  of  piety  and  devotion ;  for 
"if  the  irreligious  in  this  world  are  to  share  the  Divine  favour  in  the 
next,  then  there  is  no  necessity  of  being  pious,  or  religious  in  this 
world.  Men  may  just  as  well  live  in  sin,  and  commit  every  abomi- 
nation as  to  break  off  tlieir  sins  by  righteousness,  and  their  wicked- 
ness by  repentance  and  reformation  of  life."  They  often  enlarge 
greatly  on  this  theme,  and  endeavour  to  surprise  their  hearers  with 
the  character  of  this  wicked,  dangerous  doctrine  of  Universalism, 
which  denies  the  necessity  of  repentance,  of  faith  in  Christ,  of  rege- 
neration, and  even  of  good  works ;  which  sets  at  naught  the  duties  of 
religion  and  of  devotion,  and  holds  that  men,  even  all  men,  can  go  to 
heaven  in  their  sins! 

These  disputants,  we  think,  do  not  understand  the  doctrine  which 
they  endeavour  to  oppose,  nor  do  they  understand  the  nature  of  true 
piety  and  devotion  to  God,  and  religion.  That  is,  they  have  not  the 
views  of  piety  and  devotion  which  are  expressed  in  our  text.  For 
the  opinion  which  tliey  hold  forth  is,  that  if  all  men  are  to  fare  alike 
in  the  eternal  world,  and  are  there  to  enjoy  the  favour  of  God,  it  is 
best  to  live  in  all  manner  of  sin  while  we  continue  here.  But  the 
author  of  our  text  said,  "  A  day  in  thy  courts  is  better  than  a  thou- 
sand :  I  had  rather  he  a  door-keeper  in  the  house  of  my  God  than  to 
dwell  in  the  tents  of  wickedness."  Now  if  one  day  in  the  service  of 
God  is  better  than  a  thousand  days  spent  in  sin,  how  much  would  a 


APPENDIX.  169 

man  gain  in  fifty  ytiars  by  serving  God,  more  than  by  living  in  wick- 
edness ?  And  if  the  meanest  service  in  the  house  of  God  is  better 
tlian  the  best  accommodations  of  sin,  where  is  the  propriety  of  per- 
suading our  fellow.creatures,that  there  is  more  happiness  in  sin,  than 
in  righteousness  ? 

It  really  seems  that  many  people  marry  to  religion  from  no  better 
motive  than  one  takes  a  companion  in  wedlock,  not  because  of  love 
to  the  person,  but  because  of  a  large  dowry.  In  this  case  deception 
would  be  masked  with  great  pretensions  to  love,  and  the  deceiver 
would  be  full  of  icords  on  this  engaging  topic.  But  should  the  pre- 
tended lover  find  that  the  expected  wealth  does  not  exist,  and  that  the 
person  is  all  the  treasure,  then  would  the  deceiver  manifest  the  truth 
and  show  at  once  that  hypocrisy  and  not  Inve  reigned  in  the  heart. 

Pure  religion  will  never  give  her  holy  hand  to  such  hypocritical 
lovers,  but  there  are  false  religions  enough  to  accommodate  all  such 
hypocrites,  and  they  are  equally  mated.  But  the  pure  heart  which 
loves  the  service  of  God,  one  who  can  say,  "  I  had  rather  be  a  door- 
keeper in  the  house  of  my  God  than  to  dwell  in  the  tents  of  wicked- 
ness," has  a  treasure  which  he  prizes  far  above  rubies. 


ORIGINAL  ANECDOTE. 

The  frequent  use  made  by  Mr.  Ballou  of  the  history  of  Joseph  and 
liis  brethren,  the  parable  of  the  prodigal  son^  and  the  case  of  Saul 
of  Tarsus,  has  by  many  been  considered  an  objection  to  his  manner 
of  discoursing.  To  this  it  has  generally  been  replied,  that  said  illus- 
trations, as  used  by  Mr.  Ballou,  present  innumerable  bearings ;  and 
that  he  seldom  introduces  them  without  communicating  a  new  idea, 
elicited  by  some  particular  point  in  the  narrative.  The  following 
original  anecdote  may  not  be  out  of  place : 

After  the  delivery  in  a  certain  city  (not  Philadelphia)  of  the  dis- 
course  which  in  this  volume  is  entitled  "  Influence  of  Divine  Grace," 
one  Universalist  minister  said  to  another,  in  a  good-humoured  way, 
"The  old  man  is  always  harpivg  on  Joseph  and  his  brethren,  the 
prodigal  son,  and  Saul  of  Tarsus  !"  "  Well,"  said  the  other,  "  it  is  a 
GOOD  harp,  nevertheless,  and  Mr.  Ballou  knows  how  to  play  Upon  it. 
He  always  plays  a  new  tune,  and  I  could  listen  to  him  all  night  I*' 


15 


1 70  APPENDIX. 


RECOMPENSE  OF  WELL-DOING. 

With  Universulists  it  is  a  cardinal  principle,  that  duty  and  interest 
are  substantially  the  same.  By  this  we  mean,  that  no  man  can  pro- 
mote his  true  interest  by  a  neglect  or  violation  of  his  duty;  and  that 
he  who  carefully  regards  the  monitions  of  the  Spiritual  Father  does, 
at  the  same  time,  subserve  his  own  true  interest.  The  ground-work 
and  results  of  this  general  principle,  are  pointed  out  by  Mr.  Ballou, 
in  the  following  article,  which  is  extracted  from  the  Unitersalist 
Magazine,  vol.  vii.  pp.  89,  90. 

"  For  God  is  paid  when  man  receives ; 
T'  enjoy  is  to  obey." — Pope. 

According  to  this  approved  maxim,  our  heavenly  Father  requires 
nothing  of  us  merely  for  liis  own  benefit,  but  solely  for  our  enjoy- 
ment Now  that  we  may  know  for  ourselves,  that  this  sentiment  is 
verily  correct,  it  is  only  necessary  to  examine  carefully  and  minutely 
what  God  has  commanded  us  to  do,  and  what  not  to  do,  and  the  na- 
tural tendency  of  obedience,  in  relation  to  our  enjoyments.  And  if 
further  argument  were  needed,  it  might  be  amply  supplied  by  duly 
calculating  the  inevitable  consequences  of  disobedience,  relative  to 
ourselves. 

There  seems  to  be  no  necessity  of  proving  that  the  Creator  and 
upholder  of  all  things  can  receive  no  benefit  from  it,  for  this  is  grant- 
ed by  all,  as  it  must  be,  so  long  as  the  infinite  fulness  of  God  is  by 
all  acknowledged. 

The  Supreme  law-giver  requires  that  we  love  him  with  all  the 
Ijcart,  without  the  least  reservation.  Let  us  examine  this  require- 
ment, that  we  may  understand  how  intimately  it  is  connect<?d  with 
our  moral  felicity.  Obedience  to  this  command  can  never  be  render- 
ed until  every  attribute  which  we  behold  in  God  appears  to  us  to  be 
entirely  lovely.  So  long  as  error  presents  us  with  any  attribute  in 
the  divine  Being,  which  appears,  in  any  way,  unlovely,  it  is  impossi- 
ble that  we  should  love  him  with  all  the  heart;  there  must  be  a  re- 
servation corresponding  with  the  exceptionable  attribute  which  error 
has  figured  to  the  mind.  But  when  every  dark  cloud  has  passed 
away,  when  every  spot  has  disappeared,  and  one  bright  flame  of  ce- 
lestial glory  forms  the  character  of  God,  the  enraptured  beholder  is 
attracted  by  a  resistless  charm,  and  exclaims,  "Thou  art  altogether 
lovely!" 

Though  this  transporting  vision  may  be  of  short  duration,  owing 
to  the  variations  incident  to  imperfect  minds,  yet  while  it  continues 


APPENDIX.  171 

there  seems  to  be  a  full  compliance  with  the  divine  command;  and 
also,  at  the  same  moment,  a  bliss  is  enjoyed,  which  is  as  perfect  as 
tJic  love  which  fills  the  heart  and  exerts  all  its  powers. 

The  view  here  taken  of  tills  first  and  great  command  discovers  the 
necessary  relation  between  obedience  and  enjoyment,  and  gives  the 
miderstanding  full  conviction  of  Ihe  fact,  that  complete  obedience  is 
complete  happiness.  It  evidently  belongs  to  this  subject,  to  try  the 
reverse,  that  wc  may  understand  that  our  infelicity  must  necessarily 
correspond  with  our  want  of  conformity  to  the  divine  command,  just 
noticed.  If  it  be  acknowledged  that  love  constitutes  our  happiness, 
it  follows,  of  course,  that  our  infelicity  must  correspond  with  our 
want  of  love,  and  rise  in  an  exact  ratio  with  our  hatred. 

If  we  examine  the  divine  requirement,  in  which  our  duty  to  one 
another  is  enjoined,  we  shall  at  once  be  satisfied  that  he  who  com- 
manded us  to  love  our  neighbours  as  ourselves,  saw  that  our  happi- 
ness necessarily  depended  on  this  duty,  and  designed  the  command- 
ment and  ordained  it  unto  life.  It  seems  impossible  to  express  this 
doctrine  mere  plainly  or  more  beautifully  than  in  the  words  of  the 
sweet  singer  of  Israel :  "  Behold,  how  good  and  how  pleasant  it  ij 
for  brethren  to  dwell  together  in  unity !  It  is  like  the  precious  oint- 
ment upon  the  head,  that  ran  down  upon  the  beard,  even  Aaron's 
beard;  that  went  down  to  the  skirts  of  his  garments ;  as  the  dew  of 
Hermon,  and  as  the  dew  that  descended  upon  the  mountains  of  Zion  ; 
for  there  the  Lord  commanded  the  blessing,  even  life  forever  more." 
But  that  our  conviction  may  come  short  in  nothing,  let  the  opposite 
of  this  happy  fraternity  be  examined.  What  now  presents  itself? 
Rational  human  beings  acting  contrary  to  reason  and  in  violation  of 
humanity,  hateful  and  hating  one  another,  while  every  evil  work  is 
the  employment  of  their  hearts  and  hands.  The  weight  and  mea- 
sure  of  all  this  wickedness,  is  the  exact  weight  and  measure  of 
infelicity  endured  by  these  workers  of  iniquity,  and  the  distance 
they  are  from  loving  each  other  as  they  love  themselves,  is  the 
precise  distance  they  are  from  that  enjoyment  which  satisfies  tho 
soul. 

Keeping  in  view  the  maxim  of  the  poet,  which  heads  these  re, 
marks,  and  endeavouring  to  preserve  a  due  harmony  in  the  argu- 
ments here  presented,  I  will  add,  by  way  of  conclusion,  that  the  two 
commandments,  which  have  been  noticed,  are  a  perfect  example  of 
tlie  whole  duty  of  man  in  all  its  various  operations,  through  its  infi- 
nite variety  of  particulars ;  and  that  our  arguments  relative  to  them, 
svill  apply,  exactly,  to  every  duty  binding  on  us,  as  rational,  moral 
beings. 


172  APPENDIX. 

BLINDING  INFLUENCE  OF  PREJUDICE. 

When  the  venerable  INIurray  resided  and  preached  in  Boston,  a 
young  man  from  the  interior  of  Massachusetts,  went  into  that  town 
to  establish  himself  in  business.  On  leaving  the  paternal  mansion, 
the  father,  who  was  a  rigid  Calvinist  Baptist,  was  above  all  things, 
very  particular  in  charging  his  son  to  beware  of  that  dreadful  Mur- 
ray, and  his  more  dreadful  doctrine.  Dr.  Stillman  was  a  great  fa- 
vourite of  the  father,  though  it  seems  he  was  not  sufficiently  acquaint- 
ed with  him  to  recognize  his  person.  On  his  meeting',  he  charged 
his  son  to  attend,  and  in  his  sentiments  to  have  implicit  confidence : 
adding,  "  Go  not  near  that  Murray,  on  peril  of  your  soul's  eternal 
destruction;  for  his  doctrine  is  the  snare  of  satan." 

When  a  person  is  prohibited  in  that  which  he  sees  free  to  others, 
a  greater  desire  is  generally  created  by  the  very  prohibition,  to  know 
what  the  "forbidden  fruit"  can  be.  It  was  so  w  ith  this  young  man. 
For  some  time  he  remembered  and  rigidly  regarded  the  paternal  in- 
junction ;  but  his  curiosity  increasing,  the  more  he  thought  upon  the 
subject, — and  considering  "himself  sage,"  he  at  length  ventured  to 
hear  Mr.  Murray  deliver  a  lecture.  The  young  man  was  much  dis- 
appointed.  He  had  expected,  according  to  the  assurance  of  his  father, 
to  hear  every  thing  had;  but  nothing  fell  from  the  lips  of  the  venera- 
ble speaker,  which  was  not,  on  the  contrary,  very  good.  So  agreeable 
was  his  disappointment,  that  he  renewed  his  attendance  on  Mr,  Mur- 
ray's meeting ;  till  at  length  he  became  a  believer  in  the  final  restc 
ration,  and  joined  Mr.  M.'s  society. 

The  father,  hearing  of  his  son's  alteration  in  his  views,  harnessed 
his  horse  with  all  possible  haste,  and  drove,  Jehu  like,  into  town. — . 
It  was  of  a  Saturday  night  that  ho  arrived,  and  he  hastened  to  ac- 
cuse his  son  of  infidelit}',  and  to  warn  him  of  his  eternal  danger. — 
After  considerable  conversation  upon  the  subject  of  doctrines,  which 
had  the  effect  to  make  the  enraged  father  a  little  more  conciliatory, 
it  was  agreed,  on  the  morning  of  the  Sabbath,  that  the  father  should 
attend  the  son's  meeting  in  the  forenoon;  and  in  the  afternoon  the 
son  should  the  father's.  The  son's  meeting  was  Mr.  Murray's;  and 
the  father's,  Dr.  Stillman's.  Accordingly,  at  the  proper  time,  they 
both  set  out  for  Mr.  M.'s  place  of  worship,  but  as  the  father  was  a 
stranger  in  town,  the  son  succeeded  in  conducting  him  to  Dr.  Still, 
man's  meeting,  which  the  former  supposed  all  the  while  to  be  Mr. 
Murray's.  On  returning  from  meeting,  the  young  man  inquired, 
"Well,  sir,  how  did  you  like  my  minister  ?"  "Oh,"  said  the  father, 
"//c  wa$  most  abominable;  there  was  not  a  word  of  truth  in  all  he  said : 
dojiH  I  conjure  you,  go  there  again" 


APPENDIX.  173 

According  to  agreement,  the  son  was  to  accompany  the  father 
in  the  afternoon.  "Now,"  said  the  old  man,  "  we  shall  hear  some- 
thing from  Stillman,  by  which  I  pray  you  may  be  benefitted."  The 
son  conducted  him  to  Mr.  Murrai/s  meeting.  The  father,  supposing 
Mr.  M.  to  be  Dr.  »S'.  swallowed  every  word  most  eagerly,  occasionally 
calling  the  attention  of  his  son,  to  the  animating  speaker.  After 
their  return,  the  old  man  was  again  interrogated — "  How  did  you 
like  the  discourse  ?"  "  Most  excellently"  said  tlie  father,  "  that  is 
what  I  call  the  truth — the  bread  of  life.  If  you  would  be  wise,  my 
son,  attend  where  ice  attended  this  afternoon,  and  believe  the  doctiine 
there  preached — but  beware  of  the  doctrine  of  Universal  Salvation;  it 
will  ruin  your  soul." 

The  son  smiled  at  tha  prejudice  of  his  father,  saying :  "  How  to- 
tally does  prejudice  blind  us.  This  day,  my  parent, '  I  have  caught 
you  with  guile.'  The  sermon  you  heard  in  the  morning,  and  which 
you  60  much  abominated,  was  not  delivered,  as  you  supposed,  by 
'  that  dreadful  Murray,'  but  by  your  idol  Stillman.  He  it  was,  whom 
you  have  just  charged  me  to  avoid.  And  he,  who  preached  this  after- 
noon, whose  doctrines  you  so  eagerly  swallowed,  and  so  zealously 
extolled,  was  that  very  Mr.  Murray,  whom  you  so  much  despised. 
Henceforth,  let  us  learn  to  abate  the  violence  of  our  prejudices,  and 
to  condemn  no  man  or  his  sentiments  unheard."— CAr.  Intel.  1825, 


ADDRESS  OF  THE  PHILADELPHIA  INSTITUTE 

December  11,  1834. 

Th^  Philadelphia  "  Yoong  Men's  U.viversalist  Institute,"  to  th^ 
young  men  enjoying  the  same  precious  faith,  wherever  scattered 
abroad — Greeting  : 

Brethren — The  improvement  of  the  mind  is  a  subject  which 
eannot  be  too  warmly  urged  upon  the  attention  of  rational  beings.-^ 
Created,  as  mankind  have  been,  in  the  spiritual  image  of  the  liviiig 
God,  possessing  a  capacity  for  improvement  which  the  Deity  has 
seen  proper  in  infinite  wisdom  to  deny  to  the  lower  orders  of  creation, 
and  susceptible,  as  we  are,  of  making  undefined  advancements  in 
useful  knowledge,  it  behoves  ^s  duly  to  realize  the  obligations  which 
the  possession  of  intellectual  powers  impose;  and  it  also  becomes  us 
so  to  improve  the  talent  and  opportunity  we  enjoy,  as  shall  evince 
that  we  are  neither  ungrateful  for  the  favors  conferred  upon  us  by 
the  Author  of  our  being,  nor  insensible  to  the  weighty  advantages 
\5* 


174  APPENDIX. 

which  must  ever  be  consequent  of  due  attention  to  the  improvement 
of  the  mind. 

The  cultivation  of  an  acquaintance  with  matters  of  a  religious 
character  is,  in  our  humble  judgment,  especially  incumbent  on  the 
race  of  man.  Constituted  religious  beings,  and  furnished  with  so 
many  facilities  for  inci  easing  the  store  of  divine  knowledge,  mankind 
are  peculiarly  and  solemnly  obligated  to  yield  to  this  matter,  the  at- 
tention its  importance  demands.  And  we  should  not  be  unmindful 
that  every  advance  made  in  a  knowledge  of  divine  things,  has  the 
promise  of  a  proportionate  increase  of  the  spiritual  happiness  so  suit- 
able to  our  moral  nature. 

Impressed  with  these  and  similar  considerations,  a  number  of  the 
young  men  attached  to  the  Fir&t  Universalist  Society  in  Philadel- 
phia, and  others, organized  the  ''^ Young  Men' sUniversalist  Institute;''^ 
and  the  experience  of  more  than  nine  months  having  satisfied  us  of 
the  utility  of  such  institutions,  we  have  thought  proper  to  lay  the  sub- 
ject before  you  in  the  form  of  an  address. 

An  article  in  our  Constitution  declares,  that "  the  primary  object 
of  this  Institute  shall  be  the  improvement  of  our  minds  in  reference 
to  an  acquaintance  with  the  doctrine  of  the  final  reconciliation  of  all 
things."  We  need  not  state  that  this  doctrine  is  the  most  prominent 
and  important  feature  of  the  revelation  from  God  to  man ;  nor  need 
we  inform  you,  that  it  is  of  all  subjects  the  most  glorious  and  sub- 
lime. It  is  a  theme  in  the  contemplation  of  which  every  Christian 
Philanthropist  must  rejoice;  and  it  is  a  doctrine  which,  in  our  judg- 
ment, is  peculiarly  and  super-eminently  honorable  to  God,  and  con- 
ducive to  the  well-being  of  mankind.  It  seems  to  follow,  that  he  who 
is  most  intimately  acquainted  with  the  proofs,  bearings,  and  influ- 
ences thereof,  must  have  the  most  honorable  and  reverential  views  of 
the  Supreme  Being;  and  that  he  who  is  most  deeply  imbued  with  its 
heavenly  and  life-giving  spirit,  must  enjoy  the  most  of  that  celestial 
peace  which  our  Divine  Master  guaranteed  to  those  who  believe  and 
obey  the  truth. 

To  effect  the  aforesaid  primary  object  of  our  Institute,  we  assemble 
one  evening  in  each  and  every  week.  The  first  half-hour  is  devoted 
by  the  meml>ors  to  the  perusal  of  such  books  or  papers  as  may  be  at 
the  disposal  of  the  society.  We  are  happy  to  say,  that  the  pubhshers 
of  the  several  religious  periodicals  published  in  Philadelphia,  have 
cheerfully  complied  with  our  request  for  a  gratuitous  copy  of  their 
works. 

At  the  expiration  of  the  first  iialf-hour  above  referred  to,  the  Presi- 
dent calls  to  order,  and  reads  a  chapter  from  the  New  Testament, 
immediately  following  the  lesson  of  the  preceding  meeting.    The 


APPENDIX.  175 

subject  is  then  open  for  remark.  Each  member  is  at  liberty  to  offer 
such  observations  and  suggestions  on  any  part  of  the  chapter,  as  may 
occur  to  him,  and  in  this  manner  about  an  liour  is  usually  devoted. 
After  the  subject  is  declared  to  be  closed  for  the  evening,  the  Presi- 
dent  may  call  upon  any  member  to  read  aloud  such  printed  sermon 
or  essay  on  the  Evidences  of  Christianity,  or  other  useful  topic,  as 
to  him  may  appear  most  suitable  for  the  occasion.  The  meeting  is 
then  adjourned. 

In  addition  to  our  stated  weekly  meetings,  we  have  a  regular 
monthly  lecture  delivered  in  our  hall,  by  such  member  of  the  Insti- 
tute as  may  be  appointed  for  that  purpose.  To  the  monthly  lectures 
a  general  invitation  is  given,  while  to  the  stated  weekly  meetings 
such  young  men  only  are  admitted  as  may  be  introduced  by  the 
members. 

We  have  laid  the  foundation  for  a  library  of  useful  books;  and  we 
hope  in  time  to  own  a  collection  of  Theological  works,  which  will 
materially  assist  us  in  accomplishing  the  object  contemplaled  in  our 
organization. 

We  may  here  remark,  that  our  current  expenses  are  discharged 
by  a  stated  monthly  contribution  from  each  of  the  members. 

Having  thus  briefly  stated  the  primary  object  of  our  Institute,  and 
the  general  manner  of  procedure  at  our  meetings,  it  may  be  proper 
to  notice  a  few  of  the  advantages  which  must  result  from  institutions 
of  the  same  general  character. 

Basing  our  faith,  as  we  do,  in  the  testimony  of  divine  revelation, 
many  benefits  must  result  from  a  careful  investigation  of  the  sacred 
oracles.  In  addition  to  the  profit  immediately  accruing  to  ourselves, 
there  are  advantages  which  must  thence  arise  in  reference  to  our  op- 
posing brethren.  We  naturally  feel  a  desire  to  bring  others  to  a 
knowledge  of  the  truth  as  it  is  in  Jesus,  to  the  end  that  we  may  re- 
joice together  in  the  great  salvation  of  our  God.  But  we  cannot  rea- 
sonably hope  to  bring  our  neighbours  into  the  light,  if  we  ourselves 
are  in  darkness.  We  must  know  not  only  %Dhat  we  believe,  but  v^hy 
we  believe;  and  we  must  know  this  in  such  a  manner  as  will  enable 
us  to  give  a  reason  of  the  hope  that  is  within  us.  And  the  only  way 
in  which  we  can  obtain  this  desirable  knowledge,  is,  by  studying  the 
Scriptures.  Unity  of  effort  will  enable  us  to  become  more  intimately 
acquainted  with  the  subject  matter  of  revelation,  than  we  could  rca- 
sonably  hope  for  from  unassisted  individual  investigation. 

Besides,  in  meetings  of  the  kind  referred  to  in  this  Address,  young 
men  have  opportunities  for  improvement  in  public  speaking.  And 
as  none  but  friends  and  acquaintances  are  permitted  to  be  present 
when  the  members  offer  their  remarks,  much  of  tlie  restraint  and 


176  APPENDIX. 

timidity  experienced  by  those  unaccustomed  in  this  way  to  express 
Llieir  thoughts,  is  removed.  The  particular  advantages  growing  ovjt 
o{  this  consideration,  are  so  apparent,  as  to  preclude  the  necessity  for 
enlargement. 

Not  among  the  least  of  tlie  benefits  resulting  from  associations  cor- 
respondent to  the  general  character  of  our  Institute,  is,  the  acquaint- 
ance, and  consequent  friendship,  formed  between  young  men  of  a 
common  faith.  Union  is  strength — but  union  supposes  acquaintance, 
no  less  than  a  community  of  interest.  Many  of  us  can  refer  to  a 
period  not  two  years  since,  when  we  were  but  partially  acquainted 
one  with  another,  though  attendants  generally  of  the  same  religious 
meeting;  and  we  are  satisfied  that  the  want  of  social  intimacy  has 
be«n,  and  still  is,  a  bar  to  the  prosperity  and  enjoyment  of  many  re- 
ligious societies. 

In  connexion  with  the  primary  object  of  our  Institute,  original 
es/tayg  on  moral  and  religious  subjects  are  presented  and  read  before 
the  mem.bers  by  those  of  our  number  who  choose  thus  to  employ  a 
portion  of  their  leisure  hours.  The  advantages  of  this  measure  are 
equally  apparent  with  the  particulars  before  adverted  to:  and  we  be- 
lieve that  a  little  reflection  will  satisfy  all  our  young  brethren  every 
where,  of  the  utility  of  such  institutions  as  are  herein  spoken  of. 

May  we  not,  then,  confidently  and  afitjctionately  recommend  this 
matter  to  your  early  and  energetic  attention  ?  Wo  feel  fully  con- 
rinced,  that  were  such  an  Institute  established  by  the  young  men 
attached  to  every  Universalist  Society  in  the  land,  the  members  would 
not  only  be  promoting  their  own  individual  interests;  but  they  would 
also  be  specially  instrumental  in  furthering  ^'the  faith  once  delivered 
to  the  saints." 

Brethren  think  of  these  things;  and  may  He  of  whom  and  whose 
we  arc,  direct  our  minds  into  the  way  of  life,  and  our  feet  to  the  patka 
of  pleasantness  and  peace. 

In  behalf  of  the  Institute. 

ELIJAH  DALLETT,  Jr.  President 

Attest.  Wm.  Sayre  IIeysham,  Sec'y. 


MORALITY  OF  UNIVERSALISM. 

As  the  evidences  which  support  the  doctrine  of  Universal  Salva-. 
tion  multiply  to  the  understanding  of  its  opposers,  and  as  their  weight 
accumulates  in  the  sober  judgment  of  men,  as  is  natural  in  all  such 
«a3cs,  efforts  are  made  to  stigmatize  a  doctrine,  against  which,  neither 


APPENDIX.  177 

Scripture  nor  reason  can  be  made  to  bear  testimony.  Not  unlike  this 
kind  of  procedure  was  the  conduct  of  tlie  old  Pharisees,  who  endea- 
voured to  stigmatize  the  uncontrovertible  miracles  of  Jesus,  as  being 
effected  by  the  agency  of  Beelzebub.  Affected  piety,  which,  like  Je- 
hu, calls  on  all  to  behold  its  zeal  for  the  Lord,  loudly  and  eloquently 
contends  that  the  doctrine  of  Universal  Salvation  is  dangerous  to  the 
interests  of  religion  and  morality,  and  that  it  therefore  ought  not  to 
be  countenanced  in  society,  even  if  it  is  true.  When  learned  minis- 
ters can  find  reason  to  justify  themselves,  in  making  sucJi  declara- 
tions, the  many  who  are  in  the  habit  of  believing  what  their  preach- 
ers say,  without  giving  themselves  the  trouble  of  inquiring  concern, 
ing  the  strict  propriety  of  what  comes  from  the  sacred  desk,  are 
ready  to  give  to  such  statements  full  and  unreserved  credit.  It  can 
be  of  but  little  use  to  try  the  power  of  the  most  convincing  testimony 
and  argument  to  convince  people  who  have  imbibed  these  notions 
of  the  truth  of  a  doctrine,  which  they  are  confident  would  demolish 
the  whole  superstructure  of  religion  and  morality.  People  in  general 
arc  not  prepared  to  see  the  cause  of  religion  forsaken  ;  they  cannot 
be  persuaded  to  dismiss  themselves  from  all  moral  obligations,  for  the 
sake  of  embracing  a  doctrine,  which  they  believe  would  eventuate  in 
such  deplorable  consequences.  Behind  such  a  battery  as  this,  the 
clergy  who  oppose  the  doctrine  of  Universal  Salvation,  feel  themselves 
tolerably  secure;  and  will  so  continue  until  this  refuge  of  lies  be  re- 
moved. 

The  reader  is  now  called  on  to  consider  cautiously  this  great  and 
formidable  objection.  He  is  not  now  invited  to  examine  the  evidences 
in  favour  of  this  doctrine,  which  is  supposed  to  be  so  pernicious  in 
its  effects;  but  to  examine  the  objection  itself,  and  by  itself.  The 
question  is  this;  is  it  reasonable  to  believe,  that,  if  the  doctrine  of 
Universal  Salvation  were  generally  received,  and  entire  confidence 
placed  in  its  divine  reality,  religion  would  disappear,  and  all  moral 
obligations  be  disregarded? 

How  shall  we  try  a  question  of  such  importance? — How  and 
where  shall  we  make  our  first  attack  on  this  most  formidable  for- 
tress? Driven  from  every  other  entrenchment,  our  enemy  has  con- 
centrated his  whole  force  at  thi»  one  single  point!  Here  then  we 
meet  him;  and  here  we  are  glad  to  meet  him;  for  from  this,  his 
own  chosen  ground,  he  can  never  retreat.  If  he  fails  here,  his  defeat 
is  complete  and  final. 

Reader,  if  you  entertain  any  fear,  you  are  not  in  a  suitable  condi- 
tion to  engage  in  our  proposed  enterprise.  This  very  fear  is  all 
which  renders  our  adversary  formidable.     Look  at  that  huge  mass. 


178  APPENDIX. 

which  appears  like  a  mountain  before  you  I  There  is  no  solidity 
there.     Approach  it,  and  it  recedes  ! 

What  is  religion,  and  in  what  does  it  consist  ?  It  is  allowed  by 
all,  that  its  whole  substance  is  love  to  our  heavenly  Father  and  to 
one  another.  Can  a  belief  in  God's  universal,  unchangeaUe  and  effi. 
cicnt  goodness  to  man  prevent  our  loving  him  and  one  another  ? — 
Was  there  ever  a  more  gross  absurdity?  Go  to  the  clergy,  who  oflen 
reiterate  this  objection,  which  we  are  now  considering,  and  ask  them 
if  a  belief  tliat  our  Fatlier  in  heaven  loves  all  men,  and  has  appointed 
us  aH  to  enjoy  him  forever,  would  alienate  their  affections  from  him, 
and  from  their  fellow  heirs  of  salvation?  Will  they  ansv;er  in  the 
affirmative  ?  Then  let  them  be  honest,  for  once,  and  openly  state 
tliat  all  the  time  in  which  they  have  pretended  to  desire  the  salvation 
of  mankind,  and  in  which  they  have  offered  up  prayers  to  God,  that 
he  would  graciously  convert  sinners,  and  sanctify  them  for  heaven 
and  happiness,  they  have  acted  the  part  of  hypocrisy.  If  the  prodi- 
gal's elder  brother,  who  was  angry  with  his  father  for  receiving  with 
compassion,  his  penitent  son,  had  spent  da3's  and  nights  before  in 
making  supplications  to  his  father,  to  have  compassion  on  his  bro- 
ther, his  anger  would  have  betrayed  an  hypocrisy  similar  to  this 
which  characterises  our  opponents.  But  as  the  comparison  now  ap- 
pears, it  is  much  to  the  disadvantage  of  our  adversaries.  Let  us  ad- 
mit another  comparison.  Suppose  that  those  labourers  in  the  vine- 
yard who  bore  the  burden  and  heat  of  the  day,  had,  during  their  la- 
bours, made  many  petitions,  even  with  tears,  to  the  owner  of  the 
vmeyard,  inl)chalf  of  those  who  were  spending  their  time  idly  in  the 
market  places ;  suppose  they  had  expostulated  with  the  master,  and 
had  endeavoured,  by  all  possible  persuasions,  to  move  him  to  have  com- 
passion on  them,  and  grant  them  the  same  blessed  penny  which  they 
were  to  receive ;  their  murmuring  at  the  good  man  for  giving  them 
as  much  as  they  themselves  received,  would  have  restinbled  the  com- 
plaints which  are  necessarily  embraced  in  the  objection  under  con- 
sideration. But  our  modern  Pharisees  have  added  one  degree  to  the 
character  of  hypocrisy,  which  was  reprimanded  by  the  parables  of 
the  Saviour. 

What  is  morality?  Is  it  not  the  natural  effects  of  our  love  to  our 
Creator  and  to  our  fellow  creatures  ?  In  relation  to  our  neighbours, 
shall  we  not  be  moral,  if  we  truly  love  them?  And  if  the  belief  that 
our  Fatlier  in  heaven  love  them,  connected  with  the  examples  of  his 
love,  will  not  induce  us  to  love  them,  what  will?  If  the  goodness  of 
God  to  ourselves,  naturally  alienates  our  hearts  from  him;  and  if  the 
assurance  of  his  favour  to  our  fellow-creatures  will  naturally  incline 
us  to  hate  them,  then  is  there  validity  in  the  objection  we  are  con^ 


APPENDIX.  179 

sidering;  but  if  the  reverse  is  true,  then  is  the  wliole  objection  re- 
moved. 

Let  this  general  subject  be  tried  by  reducing  it  to  a  practical  ques- 
tion, in  a  small  circle.  Let  the  parent  of  a  family  of  children,  father 
or  mother,  become  fully  persuaded  that  God  docs,  in  deed  and  in 
truth,  love  this  whole  family;  that  Jesus  Christ  is  in  fact  the  Saviour 
of  this  family;  and  that  they  are  all  tiie  blessed  heirs  of  everlasting 
life;  will  this  belief  render  this  parent  unjust,  unkind,  and  even  un- 
merciful to  tliis  family?  We  know  that  nothing  can  be  more  repug- 
nant to  reason  than  such  a  conclusion. 

Though  it  seems  impossible  to  see  this  subject  in  a  clearer  light, 
we  may  look  at  it  in  the  following  shape.  Let  an  affectionate  mother 
be  persuaded  to  believe  that  the  infant  in  her  arms  is  the  object  of 
divine  indignation,  and  this  mothcr*s  heart  must  either  transform 
into  the  image  of  this  indignation,  or  revolt  from  the  being  who  is 
supposed  to  exercise  it.  And  this  evident  fact  leads  us  to  reflect  on 
what  all  history  confirms;  that  the  belief  of  eternal  enmity  in  God. 
has  produced  perpetual  enmity  in  man. 

It  is  a  fact  which  no  one  will  deny,  wJio  is  acquainted  with  tlic 
history  of  the  church,  that  its  darkest  ages  have  been  the  most  free 
from  the  doctrine  of  Universal  Salvation,  and  the  most  remarkable 
for  impiety  and  immorality.  And  it  is  in  sober  faithfulness  that  we 
now  assert,  that  the  very  image  of  hell  has  most  manifestly  appeared, 
in  the  unmerciful  persecutions  practised  by  those  who  believed  in  its 
strict  eternity ! 

Those  who  urge  the  objection  under  consideration,  are  requested 
to  name  some  sort  of  immorality,  which  has  been  unknown  to  the 
world,  only  when  and  where  the  doctrine  of  Universal  Salvation  ha« 
been  believed.  They  are  called  on  to  hold  up  those  impious  frauds, 
which  were  never  practised  by  a  hierarchy  who  believed  in  the  end- 
less misery  of  millions  of  human  beings,  but  which  have  been  invent- 
ed and  practised  by  those  few,  who  have  believed  and  preached  tlie 
doctrine  of  universal  holiness  and  happiness. 

While  the  writer  of  this  regrets,  with  deep  humility,  the  too  visible 
want  of  conf  )rmity,  in  professed  Universalists,  to  the  pure  maxims 
of  our  divine  religion;  he  most  sincerely  thanks  the  Director  of 
hearts,  that  there  are  so  many,  who  profess  a  contrary  faith,  whose 
hves  are  infinitely  better  than  the  doctrine  which  they  believe. — 
Universalist  Magazine,  vol.  vii.  p.  206.  II.  B. 


ISO  APPENDIX. 


AN  ADDRESS  TO  THE  DEITY. 

Supreme  Majesty  of  Heaven!  wilt  thou  permit  those  sensitive 
pKiwers,  and  faculties  of  mind,  which  thou  hast  combined  in  me^  to 
speak  in  thine  car?  Yes,  I  am  assured,  though  thou  art  infinite  in 
thy  glorious  perfections,  it  is  not  inconsistent  with  thy  greatness  to 
indulge  the  aspirations  which  it  is  thy  pleasure  to  awaken  in  the 
most  humble  being  which  is  the  production  of  thy  hand. 

When  I  behold  thee  in  those  twinkling  stars,  which  attract  my 
wondering  eyes,  and  contemplate  thy  wisdom,  thy  power  and  thy 
goodness,  which  are  displaj'cd,  in  all  their  perfections,  in  those  un- 
numbered  worlds,  my  heart  and  all  my  affections  are  kindled  into 
devotion,  and  my  whole  soul  becomes  one  flame  of  grateful  incense 
on  tliine  altar.  O  Lord,  thou  wilt  accept  it,  for  that  flame  is  thine 
own  breath. 

And  when  the  curtains  of  the  night  are  withdrawn,  and  the  glory 
and  beauty  of  the  morning  call  me  from  sweet  and  refreshing  slum- 
bers, and  mine  eyes  are  opened  to  behold  the  welcome  ruler  of  the 
day,  who  advances,  at  thy  command,  to  scatter  unnumbered  blessings 
through  earth  and  sea,  the  outgoings  of  the  morning  rejoice  my 
heart,  and  inspire  devotions,  which  are  as  fervent  and  as  acceptable 
to  thee,  as  those  of  the  evening. 

When,  directed  by  a  portion  of  thy  wisdom,  I  contemplate  thy 
varied  goodness,  the  productions  of  the  several  seasons  of  the  year, 
which  are  abundantly  ample  to  supply  the  wants  of  creation,  and  so 
perfectly  adapted  to  the  constitutions  and  appetites  of  those  beings 
who  wait  to  receive  their  food  from  thee,  my  heart  becomes  extend- 
ed in  gratitude,  and  seeks  the  fellowship  of  every  living  thing  to 
assist  in  rendering  to  the  giver  of  every  good  and  perfect  gift,  the 
grateful  homage  due  for  such  mercies. 

But  as  it  has  suited  the  counsels  of  thine  unerring  wisdom,  that 
man  shall  be  raised  to  a  scale  of  being,  which  shall  be  free  from  the 
imperfections  of  his  earthly  nature  and  constitution,  thou  hast,  in 
goodness,  appointed,  that  the  imperfections  of  the  present  state  shall 
serve  to  bring  to  dissolution  our  present  mode  of  existence,  that  the 
more  glorious  may  succeed.  This,  thy  divine  favour,  thou  hast 
brought  to  light  through  the  brightness  of  thy  glory,  whom  thou  hast 
appointed  Lord  of  the  ciead  and  of  the  living.  When  enlightened  by 
thy  word,  and  quickened  by  thy  grace,  I  am  enabled  to  realise  these 
gospel  truths,  and  connect  with  them  thy  gracious  favour  in  the  for- 
giveness  of  my  transgressions,  repentance,  humility,  gratitude,  and 
joy  unspeakable,  seem  to  vie  with  each  other,  in  a  heart  which  now 
loves  thee  to  the  fulness  of  all  its  powers. 

Wilt  thou,  O  my  God,  preserve  in  me  these  hopes  and  joys,  and 
keep  alive  this  celestial  fire  of  sweet  devotion,  that  by  their  influence 
the  powers  of  temptation  may  be  resisted,  and  the  soul  that  loves  thee 
preserved  from  evil. —  Univ.  Mag.  vol.  vii.  p.  102.  H.  B. 


END» 


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